The Revelation of Arès is the less mythical of all the so-called revealed writings.
So The Revelation of Arès is mythical notwithstanding, then ?
Yes, it is, because it adresses man, so it can't but use man's language, whatever, which is inevitably too poor to convey the Marvels (33/8) and the Truth (28/6-10, 38/5) ; people could not understand it, if it had failed to use words parabolic, often just indicative and even wrong, but common in human languages, to describe facts, objects or beings  (devils, rite, sacrifice, angelic legions, Beast and so on).
A myth tries, for better or worse, to solve the extreme difficulty in communicating between subtle timeless worlds (Rev of Arès vi/3) and the unwieldy gross earthly world.
However, The Revelation of Arès has the important single advantage of being only made of all that the witness has heard; it has not been distorted by the man's books (16/12); it is close of what in the infinite space will be the kind of communication between entities: Life, angels, souls.
This is why the Author of The Revelation of Arès has made his witness the Strong Messenger (26/7), the prophet that has stared Justice (35/9), in other words the one that explains whatever is just, and that teaches it (35/1).

____________________________________

The Revelation of Arès states to humans what they can really hope for and why it is worth changing their lives (30/11), even though its language remains in the brushwood and the prickly bush (31/6-10) of the human parlance, it fairly clears  the crude ground of men, so that it lets transcendence, the light of things unsaid show, and it nominates a prophet to teach them. The Revelation of Arès leads the way to right metaphysics for us, even though it is just a glimmer within  reach, but not the Truth or Light out of reach of man, it is sublime as well as very simple.

The One (Rev of Arès xxiv/1) simplicity is love. Throughout the Arès Word all originates from love and hinges on it. This is an irreducible simplicity; it erases the mythical dogmatism of religion, esotericism, and so on, the very terms and complexity of which amount to superstitions and sometimes to fetishisms and pose as the main cause of skepticism, despiritualization and atheism.

We have to free the world from religion as well as skepticism, despiritualization or atheism, in order to change it (Rev of Arès 28/7). Such a task is very simple, as people only have to live in penitence —absolute love, forgiveness of all offences, absolute peace, intelligence with heart and guts free from all prejudices—, but it is a hard task which mobilizes whole life.

The Arès Pilgrim, when cursorily watched, looks like he or she belongs in a religion, whether theistical (Judaism, Christianity, Islam, etc) or nontheistical (skepticism or atheism which are often practiced as religions). But the Arès Pilgrim, when watched up close,  proves to be quite different, though disconcerting, because observers have difficulties in saying why, as they lack visibility. The Aresian experience, however, is utterly other than the experience usually observed among believers.  The Arès Pilgrim is aware that believing is not that which secures salvation; it's acting that saves. The Arès Pilgrim does not have or issue any dogma. The Revelation of Arès teaches him or her that mankind nowadays very much despiritualized cannot any more get the Truth, which used to prevail prior and is to prevail (28/7) subsequent to sin, but does not prevail at present.

Man is a sinner shrouded in darkness, who has only one faint light, relative, scanty but redeeming, when he can get it, which The Revelation of Arès calls the True (xxviii/21, xxxiv/1-4). Basically, the True advises man to live in Good, which consists in unconditionally loving, forgiving and making peace, finding spiritual intelligence free from all prejudices. The Revelation of Arès calls it changing one's life (30/11), entering into penitence (8/6, 31/2, 33/13). The rest is just myth. Man, by the way, is his own myth, a machine so much concerned about his own mechanics that he cannot perceive the immeasurable invisible power and light — the soul — that he can give rise to through penitence in the wake of the absolute Power and Light (12/4). Myth, which certainly is an idea but an insubstantial one, never damns anybody; it is redundant, it may only have a metaphoric potential, which happens to be helpful in the world where imagination somehow offsets ignorance.
The soul outlives the flesh; this is called salvation; it at the same time helps to change the world by giving the atom of Life, which it is, to the polone (xxxix/12-13), the soul of the aspiring changed world. It is fair to say that the Arès Pilgrims are reformers, but only etymologically, because they do not constitute a religion. One can comprehend what an Arès Pilgrim is well, if you comprehend that he or she has begun unravelling the mystery of his or her own life on the Way to Life (24/3-5), the path (25/5, xxvii/6, etc.).
We can only see a crumb of Life's Light, that is, the True. As for the Truth, it still is just a dream ; it cannot be but future  (Rev of Arès 28/7). Around the snippet of Light he or she can detect, therefore, the sinner can only see the immense night of myths. But from The Revelation of Arès something very important has sprung up, now the sinner can clearly tell the night from the faint Light, the myth from the True. So we are back to the Sermon on the Mount catastrophically forgotten about, which states that chasing Evil and the wicked is violence and that therefore Evil chasing Evil can only generate Evil. Life, even a little bit of Life, can only engender love and light. The Arès Word reminds us tacitly throughout that all we have to do is spread Good to eradicate Evil, the myth of which is the Beast (22/14). "Never death at any time," said Buddha; an Arès Pilgrims says the same, though he or she is not a Buddhist, because he or she always engenders life even that of his or her enemy (Matthew 5/44), because every life comes from Life and can return to Life just at the cost of penitence, which is hardly asking too much.
All you have to do is not follow a religion, but be the Salt of Life. The Salt invisible though well felt in food represents the baffling experience of the Way, the direct line from finite life to the infinite Life (17/3). I have no word to mean endless life, even eternal life is inadequate, but I can live that life, because it is potential in the Father's image and likeness (Genesis 1/26) which belongs in any human being. The indescribable Infinite is the Way travelled by the Arès Pilgrim. It is better to fly with this mystery than with dogma.
The Arès Pilgrim prays freely (Rev of Arès 10/10). The prayer is not even compulsory in the Aresian Assembly, as long as penitence is being built. Uttering the Word (of Arès and any piece of Word similar to it) in order to accomplish it is the only real piety (35/6). Jesus said, When you are to pray, go into your room, shut the door, and pray your Father there (Matthew 6/6), but he did not say how to pray ; the way your pray arises as a result of the way you do penitence, which is different depending on the penitent. There is just one Way, that of love made up of a lot of paths (25/5), virtually as many paths as human beings on Earth.

The Arès Pilgimage is like any gathering, whether in a football stadium or on a spiritual pilgrimage place; it has no private nature. It is a public place and a public event subject to authoriation and placed under surveillance by the Prefect. The Arès Pilgrimage restricted by the exceptional current law will not be allowed to open in 2020 in the spirit of free piety, meditations and meetings which are typical of it, unless we probably undergo interventions by police and lose our title and rights of association of worship, our insurance contracts and so on, which have been very hard to obtain and which we are eager to keep. We cannot conform to the obligation of spacing between pilgrims (1 meter), force pilgrims to wear masks, confine gatherings to up to 10 people, washing the tunics on loan between each use, and so on.
The Arès Pilgrimage is closed in 2020, therefore.

Only if the health rules are alleviated before August, we could envisage to open the Arès Pilgrimage from 2 to 15 August 2020 according to a schedule which we could specify in due course. No projection is possible for the time being, anyhow.

It is worth noting that the closing of the Arès Pilgrimage is no dramatic time for the Arès Pilgrims, because they do not constitute a religion. They do not abide by dogmata, or clergy, or law other than that of conscience. It is a free movement of free spiritual rearmament, a return to infinite Life (Rev of Arès 24/3-5), the world's change into Good (28/7) by the practice of love (7/5, 25/7), forgiveness (10/14, 12/4), peace (13/6, 36/17, xxvii/13), spiritual intelligence (32/5) free (10/10) from every prejudice — which is what The Revelation of Arès calls penitence (28/25, 30/11, etc.) — as well as apostolate or harvesting (5/2-5).
The Arès Pilgrimage on the very place where Jesus, 1974, and then the Father, 1977, spoke to the world is not compulsory, at all. It is just a free additive to penitence and apostolate or harvesting as well as the real piety (Rev of Arès 35/6) that nourishes both the latter, but real piety, penitence and harvesting are personal actions which anyone can practice wherever he or she lives. The Arès Pilgrims do not have any sanctuary (40/2).

__________________________________

A few words on the Arès Pilgrimage when it can occur :

  

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.
The Pilgrimage to Arès is not compulsory. It is just 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 :

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, 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, 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, when it can occur.

The Revelation of Arès's hero (xxxv/4-12) is not the chance or sporadic savior in lores or history. Aresian héroism is not the unlikelihood of some feat, but the invisible, unbroken, humble penitence. An Aresian hero's strength lies in  permanency, which is the anteroom for Eternity.
A common penitent is inconstant and variable, which considering the considerable effort petinence requires breaks neither the soul he or she has made for himself or herself nor his or her involvement in the world's change (Rev of Arès 28/7), because he or she steadily rallies.
As for him or her a hero is an absolute penitent, not a perfect human unlikely to come into existence as he or she is a sinner, but someone that never stops being a penitent and harvester, someone endlessly and unfailingly bracing himself or herself to go on as endless Life (24/3-5) goes on. The hero's penitence goes on in the conscious human incapability of conceiving of the idea of the infinite. A hero comes into his or her own in that antinomy.
The fact remains that according to The Revelation of Arès the hero is a nonstop penitent and harvester who is moderate, patient and intelligent, who never seeks to shine, but who seeks to last from generation to generation (24/2) so as to win the battle of Good for evermore, because time vanishes in a well-made soul.

____________________________________

The Aresian hero is neither Samson or Judith of the Bible, nor Siegfried of the poetic Edda or Dankwart of the Nibelungen, nor Jules Vallès, a heroic newsman of the Commune (1871). Their gallantries were bright but the splash they made was short, because none of them saved mankind from Evil forever. Samson put a thousand Philistines to flight with the jawbone of an ass; later on, after his eyes had been gouged out, he rocked the pillars of Dagon's temple which collapsed and killed his enemies, but the Hebrews' miseries did not stop then. Judith beheaded general Holofernes and rescued Bethulia from the Baby­lonian attack, but the Jews' miseries did not stop then. Dankwart, a knight of upper strength, killed Galpfrat, Siegfried killed dragon Fafnir and Jules Vallès, a glorious communard, challenged the power who condemned hom to death in abstentia, so the miseries of the poeple he had stood up for would keep on. History is full of heroes, who have never given definitive Good on earth.

The Aresian hero ranks among a lineage still at a very early stage, but bound to be very long, of penitent generations modest and even frail looking, but having a vulcanean strength of faith deep down. The hero is powered by the elusive Powerful Will (Rev of Arès 12/4) of Life (24/3-5) that — the Core of Cores (xxxiv/6) of The Revelation of Arès — has set about recreating the very small nucleus of the Universe, which Earth is, regardless of the required time. The Design is simple, gigantic notwithstanding: Making for definitive Good in mankind by love after millenia of evil.
In this context, unlike the traditional hero the Aresian hero has to avoid putting himself or herself at risk, stay cautious (35/10), because the hero does not stand out and shine just a moment, but he or she has to linger on and on ceaselessly. The spiritual revival will not begin like a heroic tragedy: No cross, no arena, no martyrdom. The Aresian hero is not a victim, he or she is a creator. No foundation myth, but a sweet common story like that of Ruth. Our mission is not an epic, but a slow intelligent base building work, because it is impossible to make the world aware of its real self by making splashes; this is only possible through a slow work of persuasion. par une lente œuvre de persuasion. A penitent and harvester is made of the very flesh of the people he or she addresses, he or she is their double; as he or she is as frail as his or her doubles, he or she is cautious in rising above the everyday dullness and disappointment.
The beginning of the world's change (Rev of Arès 28/7) is going to be as slow and unobtrusive as the beginning of every life. No brass band ever parades on the path of love, forgiveness, peace, intelligence free from prejudices. Certainly in some uncommon circonstances, some day, a penitent harvester may have to shout the Fire of his or her faith at a fatal time, "I would rather die than live kneeling under Evil," but offering his or her life in sacrifice should never be courted, because the Father needs men to save other men and each hero has to a spare his or her life to the largest extent possible. To give ones's life so that our humane brothers may not die anymore and be happy requires the moderation recommanded by The Revelation of Arès (7/6-7). Love without great organs or fanfare always takes priority over all means.

"Had God ever existed, why might he put up with the sufferings of the innocent?" Ivan Karamazov shouts (Dostoïevski "The Brothers Karamazov"). People hear that sensible shout from atheists, because religion has let people believe that God listens to the world and can be called for help, while he never answers that call. Just read The Revelation of Arès carefully, you get aware that God is not deaf to whatever His Children (Rév of Arès 13/8) say, but He let them freely decide on their own lives and race. Man is free (10/10); the whole problem of humanity revolves around this reality. Divine Justice exists, but It does not occur in the world, because man cannot ask for It to God God, if he does not ask for It to Man God concurrently. Man has forgotten that he is the cocreator of the world, the Maker's image and likeness (Genesis 1/26-27). In short, man is God, but is not God without God. Adam (2/1-5, vii/1-6) has broken the One, Life; he has isolated himself on his small planet. He will become God again, but only with God; he has to resign himself to leave his proud independence, his "triumphant" selfsatisfaction. This is why our heroism is humble preeminently. The hero has understood that he is just a God skirted round, rejected like the Father, but he is a heartbeat as hard as Life's (24/3-5), and he free from noise can make Good reappear, because in immemorial times God free from noise was able to make the Creation appear. While a historical hero is a kind of sportsman with extraordinary feats people sing of, the Aresian hero is a real God restored on earth.

An annoucement on RTL : "March, 2020. Conditionally [if you are a Catholic, but not a Jew, a Muslim or an Arès Pilgrim], the Catholic Church  concedes a plenary indulgence, utter forgiveness of sins to the believers stricken with the new coronavirus Covid-19."

Francis, I know that you watch your words, for through them your curia controls you, but that your thought may be different, if you think of all our human fellows without discrimination.
But you absolve no one, beware ! (Rev d'Arès 30/15).
Only penitence conquers sin, no matter what sinners believe or do not believe in. Whoever loves, forgives, makes peace, reflects good-heartedly and free from all prejudices is saved and helps to change the world into good.
Francis, my brother, along with you top of the heaviest crop (14/3) we can make a start on a new civilisation: The civilisation of Good (Rev of Arès 12/3, xxxiii/11, xxxviii/3) or Life (24/3-5). Take times to useless religious ways, if you cannot do otherwise, but help us go forward. Even though we Arès Pilgrims are still few, even though the change has been almost unmarked ever since Jesus and Muhamad (I do not says the Bible and the Quran, because The Revelation of Arès does not mention them), who have been unachieved, but ever since Arès's Word things have begun moving, the track of a civilisation capable of crushing the Beast (Rev of Arès 22/14) has loomed up.

We will have to leave the civilisation of the fittest and strongest, of their dogma or law, and restore the civilisation of Good. Penitence (Rev of Arès 30/11) is the hoe (xvi/17, xxx/7, xxxvii/12) on the only land of the renascence of Good.
I know that Good is beyond all that the world of evil, which shrinks the mind and makes man a captive, can grasp today, but man cannot rise to Good either through Mercy, even though there is such a thing as Mercy (4/2, 8/7, 12/11, 16/15), or sacraments (superstitions, 21/1), or prayers, but he can through penitence.
Escaping today's human condition, which is dreadfully trying to a lot of humans, is the subject of the Sermon on the Mount (Matthew 5 to 7) and The Revelation of Arès !
Anybody, whether a believer or a non-believer, can come close to Good by love and the closer to it, the fitter to One (Rev of Arès xxiv/1); Good is One with Life, the Father, God; Good is the Deity whose idea Meister Eckhart was inspired by and other spiritual men had been previously. Good is no otherness, it has no ipseity or selfhood, it is absolute love and peace, it is the human as the Child (13/8) of the Father of the Universe (12/4), the image and likeness of the Creator (Genesis 1/26-27). Good makes man the cocreator of himself. Good is a miracle in man, whenever a miracle happens on Earth or outside Earth, because the soul, which lives after death, is a miracle of course.
The closer man gets to Good, the further he withdraws from the Beast (Rev of Arès 22/14) in the hide of which Adam has dressed (2/1-5, vii/7-16). When man escapes from the systems' enslavement, he regains his own being close to the Being, but he is seldom aware of this capability for the time being. We  brother Francis in Rome and I have to increase the number of the people aware of this capabilirty. Any human comes close to Good, when his I becomes a we or even occasionally a He (God), even though this happens in an irregular and inconsistent way, because the fleshly human is still in time (12/6), that is, in fickleness. So he goes past the first barricade towards what he beforehand thought was out of reach; by love he cuts through the barricade. He finds out then that all he had thought was elusive is reachable; he finds out that the Universe not really out of his reach. Over there I will soon be blown off when my heart stops beating, even if the Day (31/8) when the flesh leaves time is still very distant. The Universe is All and All is bigger than its part, it is Life that is the driving force of All in peace:  chemical elements, gravitation, light, organic life.
I am a finished relative being, who can just feel the infinite and the absolute, but I know that I can escape from such an isolation, as the Call of Arès says so. For the time being I cannot hold whole God, the Immeasurable one, but through love I give Him something of me to be a bit of One with Him. I get close to His absolute Reality, I find out that He is not a Person, but Life. I border on It. Life is infinitely close and at the same time infinitely remote. My penitence makes the distance tolerable.

Brother Francis living at Rome, let's get back to the topic! That's enough metempirics ; metaphysics had better be silent whenever it fishes for the utmost truth, because what it means is beyond the words, just as That which the Father means is beyond the words. But we my poor Francis and I have to draw the cart of the parlance like mules. Francis, with formulated words you send to those in your flock whom the coronavirus kills (why not those whom the cancer, diabetes, coronary thrombosis, suicide, age, and so on kill? let's say no more!) absolution, "Dominus noster Jesus Christus te absolvat et ego auctoritate ipsius te absolvo, etc.," and I too with words though non-formulated try to clothe human fellows with the Thought of Life. You Francis are still in the civilisation of formulas just as politics is (which calls this law). I am already in the civilisation of Live Good.
The dominant civilisation appears to keep people's eyes on immortality; they consider death as error, the sin. We are in the opposite civilisation, that of the mortals who consider sin as the cause of death. Francis, it may be the point where we are shoulder to shoulder against materialism, which has misunderstood man's nature.
The mighty of a few countries including France have gone to war with Covid XIX, virus-king recently crowned. The mighty see their citizens as potential immortal people they have to protect from death considered as a scandalous fatality. The citizens probably thought unfit to die from any other disease are jailed at the back of their apartements or houses just as the feet of the Chinese ladies were formerly squashed in boxes so that they might go more beautiful. Some of the confined people deprived of freedom, that is, life, wonder about such a fate. They used  to think so far that the world was pursuing the irresistible path to progress and improvement of the human condition, they now find out that it pursues the path to fear; and even some of them find out what the masses have not yet understood, that is, to conquer Evil man has to conquer fear of Evil, fear of death first.
Fear of dying to protect fleshly life, which is short in any case, is the mark of the dominant civilisation, which is fading under the burden of its delusions. We note that that sort of fear is relatively new in France; our country has not long lost its national romance, which was one of unruffledness in the face of misfortune, suffering and death.
Courage to die to rejoin Life overlooked by the masses is se mark of the coming civilisation.
Francis, we are foreseeing the turning point between two civilisations. Your Church is still strong and huge and we are very small are weak, but in the struggle against thick materialism quality and specificity will be as good as the size. Sooner or later you will need our help.

To a materialist that which happens between birth and death is all, death is the end, the wall that man cannot live through. The materialist's fear of death is somewhat like fear of void, which he defers as far as possible even if he loses the sense of  infinite and eternity, in which he does not believe anyhow. Some of the people that law confines smell a holistic defect: Irremediably too short life can never materialize the dream of happines on earth. Materialists never realize that nothing idealistic can come true in the sinful world, and that the Truth is elsewhere, and that man is not limited by his brain, skin, bones, but he is in command of something else, Good as the decision-maker of transcendency, of invisible immortality that however flashes within him like the arc, the discharge of light between two poles: Good and Evil, the imperishable universal creative power of the Being, that always heads for Good. Our life of trials and tribulations is just the battlefield where Good and Evil clash.
Rousseau wrote, "I know what a Frenchman or an Englishman is, but I do not know what a universal man might be." We Arès Pilgims know what a universal man is, the Child (Rev of Arès 13/8) of the Father of the Universe (12/4). He is not a  Jew, or a Church Christian, or a Muslim. He is the good man, king of himself, who needs no king black or white to rule him. The good man, whom we call penitent, king of himself, is just dependent of the One, of All, of Life, and this is the only condition under which he restores his whole power against Evil, which ancestor Adam once unleashed.
Francis, catechize and share out sacraments, if you will, but keep in mind that not what you believe in, but what you do saves. Don't you think that we together have a great deal to do in this field?

GO TO : 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16