One more time I am bold enough to cherish your image in
I tire myself out
bringing back a dream, not without sorrow or anxiety I
pointing out what
our love was.
Our many years do
fly, they go on changing, they change everything, they change
Just yesterday I
was still singing your person, but today I see you be shrouded
in a sepulchral shadow,
Yesterday you were
a friend, today you are just a faded fire.
henceforth remote, just take in my farewell, that my heart
addresses to you,
like a widowed wife
could do to a friend who embraces his friend
meekly at the very
doorstep of a prison house.
This is a poem by Pushkin; it might be a Word
by the Father reminding mankind, the Child that
abandoned Him (Rev of Arès 2/1-5, vii/7-11), that they
erstwhile used to love each other. Which of the Father or
Pushkin draws his inspiration from either ? This has never been
mentioned anywhere, but I think that the man-poet replicates the
God-Poet. because he is His image and likeness (Genesis
1/26). Poetry gives one more proof of the kinship
between Life (Rev of Arès 24/3-5) and life.
Besides, the Word cannot be but poetic, for to words,
which stop in brains, poetry adds a song that goes on down to
hearts. Now, the heart is the seat of life, a mirror of Life
(Rev of Arès 24/3-5).
Marxian poet Pablo Neruda while making his
speech to the Nobel Academy said, "A poet is not a little god. His
destiny is not greater than that of people with any other jobs.
The best poet is the human being that provides us with daily
bread, the baker." This was a statement from a rationalist, but
one breaking out beyond himself tormentedly, who feels the hot
breath of love from the bread oven when opened. His
poems "Cien sonetos de amor" dedicated to the woman he loved,
Matilde Urrutia, are breathtakinglyly beautiful and well beyond
any craft. So doing Neruda woke up the Father Whom he had knocked
out deep inside hinself. His poetry cleanses him, spreads him like
the Spread One (Rev of Arès ii/4) beyond matter, propels
him between here and the infinite.
Poetry is the only means that man has, whether he is a
believer or an unbeliever, to be clearer than his inadequate
language and express his hope for a good world. So the Father
likewise is the First to use poetry. For a few years I was
disconcerted by the terse Message of the Theophanies
(1977) until I understood its formal nature: It is a poem.
The people who nowadays find it incomprehensible or messy, have to
understand its poetic nature as well.
Does the Word have another means to move people in a highly
dramatic scope? Life has to look for ways to bring the
rebellious being back to the Being That is ultimately faithful. So
Life strives to seek strong surpassing means. Poetry is a
strong surpassing means.
I as a poet am not worth a dime. Nevertheless, although I am a
pitiful philistine, I like the poetry that the true Word
has helped me learn. Previous to 1974 I had not missed that
poetry, I had never dreamt of it; I had never been
biblicalpoetry-sensible. The poetry of Arès's Word just happened
to me as the blazing glint of the Light of Life,
Which aeons ago probably used to keep Eden with no days or nights
just as the Earth of men will be kept after the Day
(Rev of Arès 31/8) when the time rife with one-eyed
materialism, rigged rationalism and humanism vanish. Good
will reign again then. Science, which is the queen today, is just
a faint glow changed into imperious frenzy — who could ignore it
in covid-19 times? —; it is just a ridiculous candle in front of
the sun. The busy pursuit of truth about human life — what is it
from? where does it go? — died with Socrates. Plato rang its bells
one last time and, even though there has been a few echoes of it
since then (Buddha, Adi Shankara, Spinoza, etc.), they will not
peal out like a sublime poem until we succeed in dispelling the tenebrae
through which we are crawling.
The poetry of the Word is much more than a special turn
of writing or recitation standing for a special meaning; it brings
about Life, makes language lively by giving it
that which Plato called "forms" ou "ideas" when he wrote that
"first there exists what forever stays the same as an idea, and
what is never born or dead, or never receives anything from
elsewhere, or never goes anywhere, or is inaccessible to eyesight
or another sense, and which is only perceived by intelligence;
furthermore, what stays sensitive, is born, constantly moves,
suddenly appears and then disappears, is accessible to man's mind
and is backed up with sensation" (Timaeus). In other words, poetry
is never young or old; it stays vibrant ad infinitum and lives
beyond time; this is very obvious in poems by Homer, by David
(psalms), both of them were poets at the same time, or by Muhamad,
but they are still poets nowadays, wear-free aedes.
The ancient love of wisdom (φιλοσοφία, philosophy), which was
always poetic, has been substituted by the authority of dull
obscure reasonings and coded prattlings between scholars,
politians, administrators, scientists, judges, clerics, etc., all
those which are called serious who speak seriously. I am aware
that I run idle just as The Revelation of Arès does in
the current world, which does not know what to do with this book
and me as the witness of its Messenger, Living Jesus
(1974), and of Life (1977). Intelligence is
not offside in our penitent harvesting activity,
instead we are onside. But in the wordly concrete where the Word
of Arès very slowly breaks through only poetry, not necessarily in
words but at least in life, gives it the capability of working its
way. Within the dark we are still barely invisible and soundless.
The same is true of the Maker Father, Life, God, the
Totally Other, Logos, the Eternal, I-am-who-I-am, Who
knows that He will not be listened to, at all, if He fails to make
His Word poetic.
"Whenever the fundamental doctrine needs
to be modified or renewed, the generations, that the change is
applied for, stay essentially foreign to it and
even may stay straight adverse to it." Auguste Comte (Call to Conservatives)
"Modern art : Atmosphere of peace in the backyard, Tampered videos about the war in Lebanon And five Western hunks are talking humanities" Michel Houellebecq (poem, 1999)
In the meantime there does not seem
to be anything occurring, but we Arès Pilgrims are patiently
(Rev of Arès 39/3) preparing the change (30/11,
28/7), no matter if it is to start tomorrow, or the day
after, or even later on.
No matter who you are, apostle of The Revelation of Arès,
whether male or female, young or old, "be eager to present
yourself as acceptable to God, a workman who causes no disgrace,
imparting the Word of Truth without deviation, Avoid profane idle
talk, for such people will become more and more godless" (Paul of
Tarsus, 2Timothy 2/15). Paul of Tarsus' book is just a man's
book (Rev of Arès 16/12, 32/12), but it is the book of an
apostle, who learned on the mission area that courage and patience
are necessary for anybody who works at the Harvest that
The Revelation of Arès stipulates.
Real faith is prophetical, because the Father's pure Word, The
Revelation of Arès above all else, appeals to apostles'
hearts ; it does much more than crossing believers' minds as
transient religious episodes on days of church services according
to religious calendars. The evangelical school once founded by
Jesus, the one crucified and then arisen from the dead, made all
men and women disciples or apostles and set up the patient
mission for all. Jesus did not found any religion or clergy,
because every believer is an apostle, a fragment of God's Heart
and Voice on earth. Apostolate is no servility; it is an existence
highly and patiently creative of oneself and of the neighbor.
Apostolate is no passion either, because every earthly
passion has to come to an end, but it is a potentially neverending
life, because it goes past death, it goes by in the wake of Life,
which is the NameThe Revelation of Arès puts
to the Creator, Whose Children we are (Rev of Arès
13/5). Apostolical patience is perfectly in
accordance with intelligence (32/5).
Overall, religions, especially televangelists,
sell hopes. We do not sell anything. We preach penitence,which
is the effort to love, forgive, make peace, get
spiritual intelligence and grow free from all
prejudices, and we are in a position to be aware that preaching an
effort that does not get back any immediate reward or does not get
to any immediate result requires a great deal of patience.
God is the model Grand Patient and we men, God's Images
and Likenesses, owe our fellow men a patience as
forceful as possible. Should we lack patience, we could
not show the Light to men nowadays unable to see the
eternal Beacon that never goes dark over the world's husle and
busle. The nature of Love is to take risks, so
Love has made Its Child, the human being, free
(10/10) just as nature is free: the winds which at times
turn into cyclones, the volcanoes which at times spit fire, the
stellar turbulence. As long as man is impatient, he too is
cyclonic, volcanic, turbulent; man wants all right now, but his
standing haste can neither disturb, nor break the equlibrium of Life,
that spreads out (Rev of Arès ii/4) to infinity
following eternal Patience, nor discourage apostolical patience.
The coming centuries form the horse we get on; it is going to set
off at a gallop much earlier than people, whom we meet on
sidewalks, think it will.
Through the thunder of the big leaders, theorists,
legalists and condemners, whether political or religious, you can
just listen to a synthetic "God", however named he may be:
Progress or king of Heaven. Politics and religions cope with that
human-made "God" pretty well, but large human masses have given up
being gotten caught up in those legends for quite some time; as
these masses have been deprived from a pure Source, that
they could draw a credible Truth from, they have grown
into atheists. This is why the Father came back down in Arès in
1974-1977 and gave men The Revelation of Arès, thanks
to which we can rely on unconditional Love and hope for
a planet gone happy where even death is to be beaten. One by one
people are going to be penitent, one by one
they will be on their way to Salvation, Life (Rév
d'Arès 24/5), the real God Who is quite different from what
they used to call "God".
But you will need much patience to descramble the Core
of Cores (Rev of Arès xxxiv/6), for the humans that are
still believers still consider God as a king and judge, supposed
to live above them like a giraffe which grazes tree tops above
boatmen in pirogues on the Zambezi River. A great deal needs to be
done in order to make them understand that Life (24/6)
is a power pervasive from the least atom deep down within man to
the stellar infinite of space. Our lives and Life can be
knit together again as well as love and Love can be knit
together. In the world where everything has ended up
being sold, or bought, or stolen, or settled by law, rewards or
punishments, we have the thaumaturgical task of restoring the
awareness that deep down inside men gratuitous Love and
Good lie, which can be earned with no need of leaders,
law, qualification or glory, provided a small
remnant (24/1) of patient penitents change their lives
(30/11) before the sin of sins (38/2)
December 14, 2020 (225 US)
What shall I say that I have not said yet?
A few months ago I said to brother Jeff
and brother Nasser, who had made the video "Un prophète" (A
prophet), in either short or extended versions (https://www.youtube.com/watch?v=FehXU9Yv2Ac&t=1577s),
together with other brothers and sisters, that I had something
more to teach, and that I might communicate on camera
again. But a few months mean a lot of time when a man is
aging. I realize that the twilight of years goes swift
once it has begun. I lose a small bit of me every day. I will be 92 in 2021. I can possibly act in a way other old
people cannot act any more, but I may need some frequent breaks,
because I get fatigued now and then unexpectedly.
I have to progress gingerly.
So I see to it that I prevent some errors, for I can no more
tell myself, "Had I misfired, I could do it again." This is why I seek advice from my readers this time: What
can I say that I have not said yet?
What do my brothers and sisters want me to tell
Please, don't ask me about modalities! Never mind that one is a
Christian, a Muslim, a Jew, a Buddhist, a Shintoist, an Agnostic,
a Atheist, etc. Never mind that one prays this way or that way.
Never mind that God is the Mother or the Father.
And so on...
Don't raise queries of mere curiosity, either! Never mind that
Adam was white, black or asian. Never mind that God is called
Father, Allah, Brahma, Great Spirit, the Eternal. None of those
items is vital or important. Salvation is not granted a man from Heaven, but is it
given from the very man's depths. This is the focus of The
Revelation of Arès.
Just one topic is vital: All that is related to the action, which
may sometimes be quite an achievement, by which man accomplishes
his own salvation. How to create in one's heart and
help others create in their hearts the real body, which is as light as a pure steam, and which is not born of the mother's womb, but which is born to living man that's already born, and that begets himself as another infinite living one, whom he builds like a ship to put out into the deep sea (Revelation of Arès 17/3),
which the Word calls the soul (4/5-8, 17/4, 20/4,
etc.) or the ha (xxxix/5-11).
Here we have it all. Each human is the maker of his or her own soul,
which he or she creates through penitence (Rev of Arès
30/11). Penitence is neither remorse, nor penalty, nor
selfpunishment, but it is outpouring of love,
forgiveness,peace, heartfelt intelligencefree from all prejudices.
Evading sin and becoming good is that hard,
that I am unaware if my penitence(Rev of Arès
30/11) will be completed when I die, albeit I get down
to it (35/6) every day zealouly. When I die, I will be saved
when I die, I presumably will need the complement of the
Love That Life (24/3-5, 25/3, 38/5, etc.) gives
out even to His or Her or Its problem Children (Matthew
5/45-46), but I will have aimed at it with my entire being.
Only aiming at one's change of life (30/11) is to be
considered, because changing one's life is concomitantly
contributing towards changing the world (28/7).
The path right up to the changed world is
called goat path (Rév of Arès 25/5), because it is
craggy and exhausting. The Revelation of Arès
substitutes the Heights (25/5) or the Day (31/8)
as similarities for the changed world. It will take generations
and generations (24/2) for men to get there, so we are
on the correct line, mapped out by the Word of Arès, which
considers individual salvation as nothing but a link in
the long chain on the race's (25/4, xii/5) salvation. We
have to to erase Adam's unrighteous choice(2/1-5). The
concepts connected with sublimity, which is the wood of the scaffolding
put up at the human's real body or soul, have
already broken through, no doubt: The Revelation of Arès
and my teaching, but they are still far from having
grown to the necessary size and reliability essential to complete
the task we have been entrusted with. I have cultivated those
concepts for slighty fewer than fourty-seven years; I have drawn
the Garden (xxviii/21), I have hoed it (xxx/7),
re-sown it (5/1, 6/2), the grazing has come up,
but my brothers and sisters have to take over the job (xxxvii/12),
grow the Garden into beauty (12/3), food
(4/10, 12/4, etc.) and largeness (32/3),
until the Victoiry day, whatever time the task may
What stands in our way is less the wold's ignorance of Truth
than the world's dearth of love. The obstacles
to reaching Salvation (Rev of Arès 30/10) and Happiness
(36/23, xxvi/12) are merged into the dearth of love,forgiveness peace, heartfelt intelligence,freedom,
because salvation is not owed to beliefs, but to Good,
when man is capable of achieving it. Goodness has fallen
flat and has to inflate and rise to man's surface. The Revelation of Arès does not call man for orientation
to personal spirituality or for nurturing individual tendency
towards faith, but it calls for nothing less than a brotherly
collective work on changing the world (28/7) through
every changemaker's penitence (30/11).
Our mission is a very serious matter, which requires each
missionary to forget about himself or herself in order to link his
or her own efforts to all missionaries' efforts and put the more intelligence
possible (32/5) in the task.
Our faith is inseparable from reason. We cannot move forward
without using the former as our left foot and the latter as our
right foot or, otherwise, we limp; if we limp we grow weaker, we
will get nowhere.
This entry is special. It does not ask for comments, but
requests. Readers can expresse requests by giving concise
summaries (a few lines at most). I will not answer them, almost
without exception, but I will think them over.
The question is: What essential topic concerning personal salvation
as well as global salvation do you want me to tell
about in a video, which I might record next year ?
sister Christine M.-J. has sent me snaps of the sun taken from the
Arès beach on November, 2020, along with the following message:
of the Father, I can't help but send you two snaps taken from
the Arès beach this November, 2020. I think that they
provide (me at least) with happiness, joy, a glimpse of
Heaven, encouragement which I want to share with you. It's my
romantic, even somewhat illuminated side, which sometimes
comes and plays peek a boo with me. It' just a windfall. But
I fairly seldom get overwhelmed. Whenever one
tells me about a miracle, I skeptical growl, "Maybe..." But now I
feel hesitant about it. A "windfall" ? The similarity between
that irradiating sun and the stick of Light, that the
Father's Voice spread towards me in 1977, is such
that I cannot help but see a Sign; it does not matter
whether it is sent to us, or it is just a matter of chance.
The sun looks like it tells us, "You have
only just begun. The finiteness is going to be long, as long as
the gap between me and you, but love will fill it; it
is not the infiniteness far out of reach."
An amazing great spiritual adventure.
Forty-third anniversary of the Theophanies,
which took place from October 2 to November 22, 1977. Let's forget
about the covid — there has been a vast number of viruses from
time immemorial — and all the worries that are currently haunting
us. Let's strengthen our certainty that we will emerge as the Victors
in the end, no matter how long. By approaching timeless
Life (Rév d'Arès 12/6) we break the shackles
which are hung about men's necks just as they were hung about the
bulls' necks in the days of old.
That sun is a Sign that finiteness is active; it
is the icon of Life, of the Father, of the "I"
in The Revelation of Arès, of Allah, de
the Lord, of Brahma, of Tathagata, of the Great Spirit, of
Amma, of Nyam(b)y, of the thousands of Names (Rev of Arès
3/6, 39/9, xv/5, xviii/2-4) which my fellows human beings
have given Life.The Earth on which the Maker has put his
Child (13/5) looks old and even worn-out according to
some people as environmentalists, birdbrains that want to stop
what the Power has set going.
In fact, the Earth is far from
"Just guard against princes! They are just self-serving, and God
knows what they call interests," says a Jewish proverb. Faith in Saintity,Power and Light (Rev of Arès 12/4) cannot be
separated from finiteness, which is on the move. We at the very
least are aware that we are on the line from the Creation's
initial point to the terminal point, but where? We do not know,
though we have gotten a certainty: It is to make us well-echoed,
to make our call louder and clearer from a distance, that the
Father has parted us from the masses lost in the zigzags (when
they can see them).
The masses think that each zigzag is the outcome, while we from
zigzag to zigzag see nothing but the brief reigns of white
or black kings (Rev of Arès xxxvii/14), short
times after short times. At this time it all wears off in the
world. The Design, towards which an Arès Pilgrim commits
himself or herself, remains unachieved. I have watched the movie
"Una giornata particolare" (A particular day) : Two pathetic
grassroots folks unite in their distinct misfortunes on the day of
the triumphal state visit made by Adolf Hitler to Benito Mussolini
in Rome, 1938, both heads of state at the peak of their political
destinies dreaming of taking over and dominating the world, but
were going to undergo relentless defeats and meet ignominious
ends. A zigzag In History, which is nothing but a series of short
apotheoses which end up in collapses, or in mockery, or in fading
memories, just as our current government and the confinement they
have ordered us are to end up in a rabbit's fart lost in the space
infnity. All of the mighty have thought they were, think they are,
will think they will be kings of the finiteness, whereas
no thing is finished ever. The Earth has only switched from a fire
and stromatolite world to one of ferns, protozoa, then to one of
dinosaurs, then to a world of cave men, then to the bronze age and
iron age, then to a computing mankind, which will bring about pity
smiles in 100 years, and it has still much to do before it returns
to the initial test Eden, the Garden (Rev of Arès xxxviii/21),
the short time once taken by Adam and Eve to be created and fall,
but which may be back eternally, if penitence takes
What sort of knowledge do the haughty human beings with bossy eyes
have really ? They look as if science-clad like quill-clad
porcupines — notably the Scientific Committee, which read in the
covid brain —, which augur well or ill for tomorrow? Their
knowledge is so little as to avoid laying one's mind on
it. Besides that, the knowledge has forvever gone from a changed
to another for millennia. There has been no completed thought on
earth, ever. Man's comprehension is very poor, so much that
man is still incapable of knowing what life is and what is man
himself, while the Father-Mother's or Life's
comprehension is limitless; it IS. The human being relentlessly searches,
searches (Rev of Arès i/15). Only an intelligent
(32/5) man, who is still uncommon, is aware that he cannot
see himself under a microscope, and that he is uncompleted. The
Revelation of Arèsteaches that being existent is
different from being completed. Only relative man has existed so
We have to understand that man himself is
uncompleted or has willingly regressed, which amounts to the same
thing. He is just a thinking beast sinful and mortal, and who
almost always unknowingly houses the Father's image and
likeness deep down, and who gains some (usually very
little) divinity when he or she makes an invisible soul for
himself or herself. Once his or her brief flesh is dead,
his or her soul will long be wandering in the infinite
space (Rev of Arès vi/1-4) waiting for the Day
when he or she stand again (31/8-11) in transfigured
humanity. Finiteness only just begins on Earth, but the Universe
has remained open to the souls.
The Father did neither blow on me like on a
precious jasmine along the Taj Mahal nor like on a rose at the
foot of the Vezelay basilica, but He blew on me like on some
rustic ivy-leaved toadflax in the ruins of the world.
Since then, we as ruins blossom grow unnoticed, only noticed by
a few venturesome hikers across the rubble of Life
here below, that the world has already turned into without the
masses having an inkling of it.
On a world unaware that it is in ruins as it
is, we as Arès Pilgrims are ruderal plants blossom of great
diversity, the start of a civilisation which has never been in
existence yet, the hardy metacivilisation where all opposites love
Whenever or wherever on a mission we are as badly off as
woodlouses under cobblestones. Very few people lift the cobbles up
to see them. But every hardship has its advantage: We thus remain
ignored by the white kings, the black kings (Rev
of Arès x/6, etc.) and their dogs (x/5-18), who
smooth over men's minds with their pumice apologues. We stay raw,
unpolishable, pure, ready for the great times ahead of us.
My eye is crude so much that I cannot see the point of going to
Mars 49.000.000.000 miles from us while we do not even know what
lies 1250 miles under, and so much so that I cannot see the point
of putting in the 5G so as to download "Ben-Hur" twenty-seven
times in one second, while a minute virus makes a letter come from
Brest (Britain, France) to Bordeaux in two months. I am rustic so
much so that I will not believe the A.I. (Artificial Intelligence)
when it says to me that there is no such thing as God, Allah,
Brama, the Father-Mother,Life, Him who is
Wholly Other, etc. I may be held in contempt like a centipede
which shuns the world's lights, I am aware that Life,
Who has created me, is eternal and that I will go back to Her.
The other day I heard Mr Macron tell, "I'll put
in the 5G, because I don't want to return to candlelight times..."
and I immediately thought : "But didn't Plato, Aristotle, the
Evangelists, Bacon, Descartes, Spinoza, Kant, Dostoevsky, etc. use
to write by candlelight?" How boorish of me!
When it comes down to it, I am a lout who leads a life of penitence,
so that my soul (if I've had one) may begin becoming
what it will be in the hereafter, that is, the opposite of all
that endlessly brings back the bright human flesh to its
selfsatisfaction, its money, its successes like a firefly to its
horde. I as a rustic man believe that nothing but Good
in me which is correctly to prepare my death that is approaching,
because my soul is forever warming up by the Fire
(Rév of Arès xLi/7). I think that only my penitence
— wow ah ah ah! wow oh oh! the trendy people guffaw — will save
me, and that loving and forgiving all men
release me from sin, that I am inlaid with. This is my
antisuperstition — one does the best one can —. And to
add stupidity to rusticity, I am so rustic that I believe that I
am against all that makes man very satisfied to be his
self-destructor. If you answer the question, "What do you hope
for?" by "I hope to be just an atom of infinite Life", just
as I answer, you soon are to tumble from the world's exquisite
civility down to Life's immense rusticitys.
Yes, I would say quite happily that my expectations look rustic
and a bit basic, but what sort of cross do I let myself nail to?
None. Nothing in me requires theological analyses. I need only love,
forgive, make peace, have the heart's intelligence
freed up from all prejudices in short, be a penitent.
This enables me to fly to the Infinite.
I am rustic, because I go backwards across millennia searching for
the Light that used to spread over everything constantly,
while all the mighty and well updated people have already gone
forwards well ahead of me under the spotlights in stadiums or
along the exquisite highways to the sin of sins (Rev of Arès
38/2). The world judges me to be senseless, so that I under
the world's watchful eyes am "neither standing, nor seating, nor
even lying", has said Ionesco.
In USA a David Cope composes computational music made from lines
of code and an algorithm which generate musical works in John
Sebastian Bach's style. I is as weird as the mass that priests
think they celebrate in Jésus' way." Why such a useless
contrivance," I as a ruderal plantain ask myself, "since John
Sebastian Bach composed works the beauty of which give us all we
can wish for?" About everything in the world is contrived, I a
clumsy rustic man think, except love, because it is not
generated by me, but by Life (Rev of Arès 24/3-5)...
non-biological Life. Whenever I spark off that dormant
reality from the forgotten depths of the Creative Event, millions
of eyes, which look at me, turn pitying.
I as a rustic guy is aware that a confinement and masks do not
make men immortal, and that the seasonal influenza viruses make
people very sick too without decrees plunging citizens into fear
and throwing half the global population into economic
slumps, so I wonder why the useless political invention of
the covid-19 epidemic. Thus, ever since my heart has gotten a
toehold out of time (Rev of Arès 12/6) and the eyes of
my soul see things otherwise than the eyes of my head
see them, I consider too many things in the world as artificial. I
see the white of my skin as an artifice, I cannot see me as
different from a Pygmy, an Eskimo, an Indian, a Papuan, a Chinese,
a Khoikhoi. I endeavor to be a man of no stock or blood, of
no customs, of no way of thinking or building, of no hatred, of no
national pride... In short, I have given up existing in the
classifications, categories and statictics statistiques, for which
the world has a great fondness.
The audience of a basketball game have been asked not to keep
track of the baskets, but to keep track of the changes of hand. As
a basketball game is very fast, counting the changes of hand is
very difficult. While the audience were following the ball
movements carefully, a guy dressed up as a gorilla entered the
floor, drummed his chest, and then left. Once the game was over,
the audience were told that a gorilla had appeared on the parquet
floor. The audience protested that they had not seen anything like
it. The film of the game was then screened to them, so they were
forced to admit that a gorilla had actually been there. This is
called "unattentional blinding". I am present yet unnoticed like
No one has seen the anthropized God, the religions' heavenly judge
and king, ever, the One in whom billions believe in, but those
beliefs are lent to mankind just as extralucidity is lent to
bishops, ash'arites, lamas, rabbis, gurus, presidents of nations,
and so on, because they have been made quintessential. As they
have long ceased to be natural wild plum trees, their laboratories
have made them complicated cultivars, which bear fruit of which
they make jams under a thousand marks. And one day, a Voice,
which I erroneously thought I had aleady heard in my Church,
called on me and spoke to me elsewhere, in Arès a God-forsaken
township in Gironde, France. Why in a poor village inhabited by
miscreant oyster fishers, encircled by huge pine forests through
which the oceanic wind used to rush, and why to an undeserving
clergyman exiled there? I have understood why. Any nobody on earth
is qualified to be whole mankind all by himself. Since then, I
claim that God is not the one of magi, priests, theologians, and
that He is neither a judge, nor a king, even nor a person, but the
Being ad infinitum, from the infinitesimal to the infinitely
great; He is the Power, a part of Which each man
conceals in the deep cellars of his or her own being. Religions
sort it out doing their best with their God(s) anthropized,
crowned, who record sins, just as republics sort it out
putting up with their presidents, lawmakers and courts of justice
who record misdemeanors. I have done nothing more than meet God,
Who has seemed very different from what religions tells about
Him — They burst out laughing at the face of the poor rustic
one who claims he has met That one Who can't be met.
Many people think that I'd better disappear; as a ruderal plant
clinging to debris I am not sweet-smelling. I am not more
impressive than a tuft of plantain in ruins. But I have long
spoken and I continue. This bothers many people. Bother forms the
opening bars of the opera that is going to be performed. I never
stop saying to every chance human being that God is within him or
her and even that he or she is God in some way, while he or she is
an atom of the Power That has never stopped creating the
Universe.The Revelation pf Arès and the event
of the Surnatural, which the fellow, that I am, has lived through,
have given us the standing to bet on unconditional Love
and find Salvation in penitence.
September 1, 2020 (222US)
La Porette or freedom of questioning
The entry is not about overall freedom
also called absolute freedom, that The Revelation of Arès
Absolute freedom...Archipeligo with
innumerable islands, Father's Saliva (viii/11, xxx/8)
which covers the Universe. That freedom has been
taken away from Earth by religion and its daughter
politics acting as boards of censors, whose prime concern is
that the people obey them every word. Religion and politics have
arranged things so that everybody believes that God or law
considered as sacred after God has been declared 'dead' have
appointed them to punish the insubordinate. We Arès Pilgrims
cannot give ourselves up to that simplistic approach, which have
prevented all progressive developments for millennia.
The entry just comes down to a freedom which is one of many :
freedom of questioning. We as Arès Pilgrims form the opposite of
a religion. How could we be penitents, that is,
how could we love, forgive, make peace,regain
intelligence of heart and make men absolutely free,
if we silenced those who consider us as questionable by
condemning them, disparaging them or holding them in
A short time ago I knew from a Picardy
commenter that "a lot of discords were sadly flourishing on
Youtube about The Revelation of Ares" (221C42) and
likely about the witness to it. As I write this entry I
am not aware of what that commenter meant, but I do not want to
find out details about those "discords", which are inevitable
about the Word of Arès or about me. I do not want absurdly to
stand up for those who protest us, either. I just want to remind
my brothers and sisters of a duty to answer them peacefully,
modestly, respectfully, whenever an answer happens to be necessary
surely not to convince protesters, because it is virtually
impossible to convince them, but to teach it to people
who are observing the meeting and in order to keep alive humility,
that is light.
No one comes out of the night of sin only by blowing out
candles on the grounds that they might not have the right color. A
protester is not necessarily right; he or she is just an error
among the errors which those who try hard to keep their feet on
the simple though rocky path (25/5) of penitence.
A protester is just a specially loud voice, whether it is true
or untrue, a voice of the people (Isaiah 9/1), a voice out of
the depths (Psalm 129 or 130/1) where we all live as sinners.
It is a heartrending scream among all of the heartrending
screams that punctuate human life. The suffering of some people
does not heal the sufferings of others. We as Arès Pilgrims
question much, so it is normal that we are questioned. The world
is one of questioning after all; almost all men see a problem in
this, but in this I can see a great boon.
I mention protester Marguerite Porete, also known as la Porette, a
beguine of the thirteenth century, who wrote the book "The Mirror
of Dashed Simple Souls," who claimed with a strong sense of the
metaphysical dark and exceptional courage that one could both be a
Christian and have no need for the Church. The Church had her
burnt alive on June 1, 1310. Had the Church let Marguerite Porete
challenge her, she would have shown love for the neighbor
according to the Sermon sur on Mount and borne in mind
that dogmata are just shadows, provisional bearings along the live
thought path, because the True is live,
the sword (Matthew 10/34) incessantly fighting hard
against sin. The Church would have made progress in intelligence
(32/5). I could likewise mention Michel Servet rejecting
the contrivance of the trinity, which earned him condamnation to
be burnt alive at the stake, under particularly cruel
circumstances, in Geneva on October 27, 1553, and a lot of other
deniers whom all religions used to torture or kill. Those
atrocious murders have just served to make the night of babarity
and folly even darker.
"In man there are more admirable features than despicable ones";
there is truth in this thought of Albert Camus. We should never
lose sight of the fact that a protester or defamer has his best
and his worst, even though we are offset by his criticism, so we
cannot see that he expresses himself using freedom, that
Life has given him. A protester or defamer is not
necessarily right in the narrow confines of our human
capabilities, but let us weigh the pros and the cons fairly and
even if he is wrong, let us keep him in our love (Matthew
5/44), because he is the Maker's image and likeness
(Genesis 1/26) as well as us, and because the mystery of
contradiction is well beyond the comprehension of a single sinner.
All of men, even those who look like saints, are just
humans that drink from the cup of spiritual exile, that sin
has sent them out to. Therefore, who with remains of intelligence
and through his or her own haze of awareness would not listen to
te protester's voice, whenever it unexpectedly flies from the dark
? Listening is not necessarily agreeing, but listening sometimes
may get something rip through the dark and let pass some odor from
Heaven. Sometimes denigraters and protesters say two or
three helpful points.
Once at the French National Assembly Clémencau evoked : "We
proclaimed the Human Rights, then a little later we put the
guillotine up." But the mighty have put aside their
reluctance to contradict themselves, and respect disappeared
between differing points of view, and calm intelligent
debates came to an end for a long time, immemorial times, before
the French Revolution.Now, spiritual intelligence(32/5) as well as intellectuel intelligence, peace
and love in debates are necessary, because no human
being on sinful earth is capable of knowing everything,
understanding everything, overcoming everything. When debaters are
unable to inform each other, listen to each other carefully, make
a strong case for each other, the introspective plan is no more
displayed, its pedestal is worn away under their feet; there is a
strong risk of seeing only oppositions and divisions remain. When
the only things between debaters are rough-and-ready
approximations, intuitions more emotional than founded and a
priori reasonings, it is anger or at least strong annoyance that
takes over sooner or later, in short it is obscurity. In such
cases, debates best be stopped. Freedom is a bone with which all vultures including us
very proud of ourselves provide a constant subject for pecking
and cleaning. Even though The Revelation of Arès
reduces it to Word powder, the bone of absolute freedom
is still nothing but a mythical powder. We Arès Pilgrims are aware
of the pointlessness of discussing a Creator's existence, or Life
(24/3-5), or sin as scourge, or Good
as psychopomp, or the honesty of the witness to them,
and so on, because it is as futile as discussing the fate of the
buried one in a graveyard on a funeral day. That kind of
discussion breaks down human beings under narrow-mindedness. Let's
put out into the deep space like seafarers! Let's take a look at
the great horizons! Let's let our thoughts flight away without
bothering about the protesters, because the generous Word
of Arès says that belief or unbelief leads nowhere, and that only
doing good leads to the Father back through affinity or
homogeneity. Marguerite Porete, also known as la Porette, felt
that affinity, then told about it in unclear medieval French, and
the Church killed her maybe because the Church was afraid not to
understand anything about her rather than it deemed her heretical. Life's Design for man has been erased. We have not been free
within the absolute meaning of the verse (10/10) of The
Revelation of Arès: My Word like a nimble foal running straight
to its goal free from the harness doctors put on it, free from
the hedges that princes of religion (politics, ideology,
money, etc.) raise in front of it, free from all those who
benefit by breaking it in, and hitching it to their wagon.
The word of Paul of Tarsus is not God's Word,
it is just a book by a man (16/12, 35/12), but he
interests us, because he was an apostle. Says the Epistle to
Romans 7/19, "For what I do is not what I want to do; no, the evil
I do not want to do I keep on doing." Thus Paul deals with the
fundamental problem of human conscience, that of freedom. He knows
that he is not free (10/10), seeing that he cannot do
all the Good he wants to do, but he wants to do the
best. We too want to do so.
Unlike Paul's word my prophetic word is God's Word (i/12,
xxxi/10), but I cannot follow it to the letter, it is the
star towards which I direct myself like a seafarer, but I can
never reach it. At least I want to be free to follow it.
I am not so presomptuous as to identify with absolute Good,
but I want to be free to identify with relative Good.
With that in mind I raise my spiritual freedom, even
tough I am partly deprived of that freedom like every
man subjected to the political system.
Beaumarchais used to trick the absolutistic monarchy. Flaubert
flouted the ethical code of the Second Empire. Oscar Wilde
defended hid right to be. Soljenitsy fought long and
hard against the Soviet totalitarianism. Kundera embodied the
figure of the dissident. Salman Rushdie defied fanaticism.
They were fighters for freedoms, but they just demanded the right
to be themselves. In their quest for freedom there was something
like a one-way direction. We as Arès Pilgrims have understood that
what is at stake is something much greater and that we have to
accept the freedoms of others to gainsay us, because no man on
earth can be clever enough to understand everything, so it is
better not to avoid our naysayers, even if you do not look for
them, for what they claim is not necessarily wrong.
The Revelation of Arès emphasizes
that believing in what needs to be done is sufficient. The way towards man's change (Rev of Arès
30/11) and the world change (28/7) is
neither religious, nor political, nor moral. It is factual.
This is whyThe Revelation of
Arès calls it goat path. You
have to climb the penitence paths, that is, love,
forgive, make peace, get heart intelligence, be
freed from all prejudices, all while harvesting
other penitents; you have nothing else to do.
When reading The Revelation of Arès,
transcend the words and the style, the buffer of the
language where man's ear, eye, intellect,
curiosity, approval or disapproval stop!
Man recovers Life (Rev of Arès 24/5)
only by following the clear fibre that cuts through the
darkness of his entrails, which only love can light
like Heaven (8/8, 17/5, etc.). This is the path
to the Core (xLiii/14) where the
Maker's image and likeness lies like a wounded eagle (28/8).
Love is the goat path (20/4, 25/5) hard to
travel, through which man leaves himself, precedes his
death, flees from his own flesh and is a God
The way the ascent goes is neither upwards nor
downwards; the ascent is self-transcendence. The Revelation of Arès sets you free. It connects the
speakers(Rev of Arès xLix/5),whom it makes us as penitents (8/4, 13/4, 27/7,
etc.) to the ultimate Speaker Who is
All All Over, in my foot nail (xxxiv/8) as well
as in infinite life (17/3).
However, to retie the knots long undone, which once linked us to
Life, you have to change the Father's Message into a
spiritualizing action on coarse Earth. This will not be the
least hard task on the rocky ground of the paths
(Rev of Arès 25/5).
In the world whether religious or political, the leaders
make their "truth" the single truth, they set forth what they deem
allowed and what they deem prohibited, what they deem worthwhile
and what they deem worth nothing, what may be discussed and what
may not, in short they decide whether something is good or evil
according to their law, but not according to Life. What
a big problem! They use the same words as Life's in ways
whether different or opposite. Hence one of the difficulties our
mission faces: the bewilderment of the people that listen to us. The Revelation of Arès comes up and moves us Arès
Pilgrims to the edge (Rev of Arès 5/2-6, 13/7, 38/2-6)
between the world and the Design of which the world had
been born before it turned into its shoddy weak derivative.
The Arès Word says, "Change into Good! Harvest
people who together with you are going to change the world
intoGood, that is, a world of love,
forgiveness, peace, spiritual intelligence and
absolute freedom. No chance! Here and there I start to doubt
(Rev of Arès 37/9), I see my very teaching as a
paronomasia. Religion, politics, philosophy and so on use the same
words with different meanings. We are aware that finding the way
out of that kind of confusion will be very difficult. Language is
so poor as to come in moral philosophies whether very various or
very opposite; these are the rocky ground that graze our feet
(25/5). As Arès's Word is at odds with the world's processes, we as penitents
are. But love and wisdom demand that we avoid unending
revenge (Rev of Arès 27/9), and that we hold back from
settling scores, informing cases against people whom we give
credit for having ideas and doing things we do not share. We know
that men have turned into their current state, because they
had been scandalized (28/4), because their forefathers were
hanged from the ropes of the kings (xxix/7-8, xxx/3,
etc.), but we have to seek ways to reassure them, give them
a glimpse of awareness that all is not lost, because they can change
the world (28/7). This is the purpose.
Why have some human beings turned into clergy that excommunicate
or judges that sentence the humans that do not think like them?
Why have people born good humans gone evil? We want to find and
show them a noticeable obvious way back. We strive to be penitents
as well as understand why the world has turned into what it
is today. Not only the Father wants us to change our lives
(30/11), but also He sends us out to smell the things of
time, because it is impossible to change climate without detecting
and weighing the winds. Dominators declare all the ideas they dislike wrong, all
plans which do not suit dominators are turned down. And
yet, we have something common with condemners, naysayers, deniers
who rule over us with the help of their media.. They are people
like us. For all our dissimilarity to them, we share a good many
human features. Hence the need for love. Kafka has
written something like this, "Even though you struggle against the
world, you can't do less than contribute to the world." Just as no
one can dispose of an idea by moving away from it, one will
never dispose of the Arès Pilgrims. Romans thought they could
dispose of Christianity by condemning Christians to death in
arenas. Their plan fell through. What we preach is a one way,
which men cannot avert, unless they want to disappear like
dinosaurs. Ce que nous prêchons est un passage obligé du monde. Life
opens the goat paths in front of mankind; men will take
to those paths some day. For the time being we as Arès Pilgrims
form the vanguard and slowly, though inexorably have begun ascending
the paths towards the Heights. We have already grazed
our feet on the goat paths (Rev of Arès 25/5), but this has
not been in vain.
With very little means and great difficulties we strive to awake
spiritual energy, which a strong cold politico-intellectual
current has for about fourty years seized up. Religion thought
decades ago, that it had to be the partner of our rationalistic
enemies and so has combated us and contributed to stifle us
through defamation and silence. I have every reason to
believe that it regrets it now.
The Revelation of Arès is the
less mythical of all the so-called revealed writings.
So The Revelation of Arès is mythical notwithstanding,
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
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 intelligencefree 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
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.
May 30, 2020 (219US)
The Arès Pilgrimage is closed in 2020
(unless it can be opened in August... without any certainty)
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
A few words on
the Arès Pilgrimage when it can occur :
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
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.
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, when it can occur.
The Revelation of Arès'shero
(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
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
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
But you absolve no one, beware ! (Rev d'Arès
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
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