While working hard to prepare the 50th anniversary edition of The Arès Revelation planned in 2024, I once more wanted briefly to depict the supernatural events just as I had experienced them in Arès in 1974 and 1977, and while respecting the truth as much as I can to write for a world which has almost completely stopped reading and which can hardly agreed on a transcendental testimony, even though very heartfelt,  because their capability of accepting it is not contingent on a sincere story, but it is so on the challenges brought about by the meaning of the testimony.
Everybody has noticed  that passionately neutral items about unexpected facts, which the livings discuss very often as bodies of materialism, as refusers and sometimes as malicious tongues, seldom as interested persons, and very seldom as persons that make a commitment.
The Revelation of Arès raises very various theses. As soon as some items like the supernatural are tackled, intelligence has considerable difficulties thinking  normally, because natural personal trends, individual  interests, habits, the unverifiable, and so on, strain reason.
All turns tricky and contentious when the reality of a Power that allegedly manages the Universe (12/4) should be explored. Passions are stronger then, because that which is involved  is not knowledge, but it is life itself. If someone has to acknowledge, to conclude a reading,  that he or she might be in position of endorsing an authority other than that of  materialistic physics or popular thinking or basic psychology, he or she may be in position of questioning himself or herself as a stand-alone being.
Countless are the human beings that consider that being free to think and take decisions about anything in life is fundamental. Their deep self might feels like it is being attacked not regarding a potential search for truth, but regarding the defense of freedom of thought, the right of free expression of it, and the right to choose destiny.
It is not surprising then that The Revelation of Arès causes responses which range from widespread indifférence to mockery, disdain and even violence. A materialist considers that looking for distant echoes of  extraterrestrial lives is more "scientific" or reasonable than reading a Message having come from the Universe, but all over considers that it does not result in an existential question about humanity. Inversely, if you do not object to realize that God exists— not the God of religion, but the Life (38/5) spread (ii/4) over infinity—, together surrounds us and lives in our depths, you may run the risk of a great inner disruption. Preconceptions, passions, the search for peace of mind, and so on,  prevent from accepting the truth particularly whenever it calls the approach of All into question.
While rewriting all the annotations for the fiftieth anniversary edition of The Revelation of Arès I have been clear about not being seen as a religion as well as not delving into developments on God's nature. What I have written  deals with the need of love, forgiveness, peace, spiritual intelligence and freedom from all prejudices, that is, the need of that which The Revelation of Arès calls penitence, and above all the courage to search beyond the 'patency', that is, to embrace metaphysicss.

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In front of the widespread indifference which the apostles of  The Revelation of Arès face and in front of the censorship by the social networks  how can we present an event like the Arès event?
We do not know, because that which has been seen and heard is One as the Substance of Substances (xxxiv/6), but it is innumerable as a display,  because the lines that had been thought along by the Witness are seldom the same that are thought along by his listeners or readers. I have stayed aware of that untold problematic issue as long as I have worked prepating the fiftieth anniversary edition of The Revelation of Arès.
God expressed his views in 1974 and 1977 in France where freedom of expression has been long legalized, but freedom of expression means nothing more than the fact that speaking and editing are free. Now, it is also necessary to give people possibilities to embark on a continuous process of following what the event teaches and that is certainly not going to be easy to achieve.
The freedom to tell a truth, whenever the truth annoyed the received opinion, was historically just threatened by the power of the State and the settled authorities. Today the freedom of telling the truth is hijacked by two opposing shifts. On a side in the name of freedom of expression people can attend the most extreme expressions of interest, disregard or rejection, and on another side people still in the name of freedom of expression note counterpoints inspired by ideological trends opposite or even very conflic-ting, which are spread by the dominant mentality that strives to impose its concept of that which is allowed to be told and that which should be silenced.
The animosity against The Revelation of Arès is not coming from some authorities or institutions who identify themwelves formally, but rather from groups or collatérals instutions which proceed by intimi-dation or preclusion hard to overcome.

The only boon of freedom of expressiont is to enrich diversity of opinion barring juridictionally offending opinion, but freedom of expression does not ensure that a universal message can easily emerge from the shadows. Some people can be confident Michel Potay really is the receptacle of a Divine Word and support him strongly, of course, but other people retain their right to oppose him, even if they act in bad faith. More than a century went by until prophet Jesus' teaching began changing a few behaviors  in the world after the crucifixion.
We have to face adversity to defend our values as well as be very patient.
For slightly lower than fifty years I have faced coertions and intimidations of all kinds, but I have usually kept that adversity inside and thought that my brothers were able on their own to find the best manner to promote The Revelation of Arès while being aware that it is very difficult in any case. I think that by and large they have done the best they could and that they have had limited results because they have lacked time and a lot of missionaries on a one side and that on another there is a time for everything in history. If you are referred to history you can see a good lot of instances of latenesses between causes and effects. An adversary debate can lead to a kind of spontaneous development of the Word's meaning just if it is free, but contrary to what many people think we have not gotten there yet; the right time is not that far, notwithstanding. In the end, falsehoods and denials are invariably modulated by the prism of opposing incapacitations.
We do not have access to the public medias (broadcasting, television, and so on.), which all work according to the same operating methods. In our fractured pluralistic societies non only arguments cope with each other, but also dreams cope with each other — just have a look at environmentalists, wokists, and so on! —. You cannot watch presentations of streams of ideas either on social networks. The media platforms that programmers choose are linked to algorithms that put forward the messages most shared in politics, trade, science, etc., which are often very emotionally-charged particularly with anger, envy or set ideas. This produces a distortion which sometimes makes The Revelation of Arès baffling.

We are being faced to a dilemma. From all quarters in the world  politics makes laws against the resurgence of faith when based solely on love. Hence we live in a censorious society, because nowhere on earth does law belong on goodness, forgiveness, benevolence, and so on.  Everywhere law is based on remuneration: such-and-such a fault deserves such-and-such a punishment. I am thinking of Tocqueville's words, "I had left you deal with the abuse of freedom and I find you out under a  despot's feet," But if the State fails to take action, the desires for hegemony of the pressure groups in conflict might well lead to mayhem. In short, flexibility is reduced all around.
A good place to start, some think, is by seeing debates as important, because it is the only good way to discuss and stand up against each other on equal terms. But how can human beings discuss 'Words' that all have allegedly come down from the infinite Eon? Engaging mankind in spiritual debate cannot be the solution; freedom of expression leads nowhere when there are nothing but dominating beliefs.
A certain amount, a not very high one, of debating activity may be part of the solution.  Some associations have been trying to  initiate it on the Web. They usually are users of social networks, they are certain to have some role to play in the search for making concepts immediate, which were considered to be distant previously. An indispensable provision for this would be to forget about rivalry, which currently is not taken into consideration. There is no freedom of expression whenever the Word that each religion or subreligion reveres is imperatively willing to rule. It is then necessary concurrently to grant other kinds of social exchanges. Freedom of expression, I have ceaselessly retold, is the problem, but is the solution as well, on the condition that the debate is never distorted by cheating. In short, freedom happens to result in excessive noise, but also is the sole good means of preventing that very excess.
How can we complete Genesis and then quit it with anything but slowness and progressivity? How can we quit the cave (just see Plato) to the walls of which Adam chained himself by way of anything but by groping very humbly? Among all the gross warpings of the conditions of life that man has inflicted on himself time (Rev of Arès 12/6) attracts attention on himself. Time has made every change slow and ensured that anything true and effective never comes to man's mind fast. We grope and fumble while ascending to Good. Good has no pinnacle, because it has been unattainable so far, it is the Life, the Father, the Saint, which are that faraway. It is unreachable Good, because it never stops ascending, sprawling, spreading (ii/4) over time, but never comes close to paroxysm, as it has no paroxystic potential. Good on Earth as it is is that which is never normally sold, never derives from law, or from ways of life, it is that which cannot be given by religion, or by politics, or by morals. Good should always be a basic need for humans just as it is an eternal basic need for the Father. Good is the boundless immeasurable Quality which is indescribable and which makes all that takes place after death is completely unknown and ineffable: the reports of heaven or hell in the Kuran are nothing but tales for children. It is unlimited immeasurable Good that makes God, as the continuous Reactor of Good, is simultaneously the Eternal Fugitive and Eternal Life.
Just as a learned man is a man that likes and has the time to learn, an exponantial spiritual man is the man that is willing to move outside his specific field of love, that which is creative. Good is no more that which is intended for internal use in the minimal loving being's life, but it is absolute Good intended for external use in the maximal loving being's life.
Man can grow into an active being in global creation, a cocreator in the supreme eternal sense. In the materialistic intellectual  sense  man at the same time or completely is just a kind of agnostic being.
An agnostic says, "Creation may be seen as the integration of time duration into chaos... The Bible can be taken this way, because it mentions it in undertones: Earth was shapeless and empty, tenebrae flew over abysses (chaos of matter)  and God's Spirit was hovering above waters (the duration that creates order) (Genesis 1/2). The beginning is possible because there was an evening and a morning, the first day (Genesis 1/4). The next day will be the second day, and the day after will be the third day, and so on, for to create is to make things follow one another" (Emmanuel in "A comment of Genesis").

Joseph ben Caiaphas known simply as Caiaphas (Matthew 26/57-67, 27/1-2, Mark 14/63-65, 15/1, Luke 22/66-71) did not bring anything original in the world. He continually comes to life again; among all the devastating people in society he is the one that convicts ; he will not disappear as long as the world fails to change (Rev of Arès 28/7).

Caiaphas questioned Jesus saying, "Are you the Christ, the Blessed One's son?" Jesus replied, "I am and you will see the Son of Man seated at the right hand of the Power and coming with the clouds of Heaven." At that Caiaphas tore his garments and cried out, "What further need do we have of witnesses? You have heard the blasphemy!" They all condemned him as deserving to die (Mark 14/61-64).

Those condamners were sincere, and therein lay the dramatic antilogy. As Jews and gardians of heir religion they had long understood that Jesus was going to unfetter it, make faith free provided it would be lived through the Sermon on the Mount (Matthew ch. 5 to 7). We Arès Pilgrims too have Caiaphases, whom penitence constains us to love, forgive, let free to act (Rev of Arès 10/10) until the dawn (xxxv/7) of the Day appears when we will make them find out that love is intelligence (32/5) and that law is just never-ending complacent endless vengeance (27/9).

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Our mission urges the world to move from religious dogmata, or rationalistic, philosophic, scientific law, or general incredulity, or together triliterally, to love, so that we have a huge triplice of detractors, many of them incline to make us disappear. There is only a very small trace of unblinking mankind, whom we can persuade to follow us: the ripe wheat ears.
In public debates two sorts of speech always conflict with each other, that of  accusers and that of defendants. Defendants are always minority. The accusers have got the widespread majority "reason" of the law of rats (Rev of Arès xix/24) and they never run short of arguments. So Justice is inevitably sluggish.

How long lasted Adam's sacred Fire before he put on sin (Rev of Arès 2/1-5, vii/6-13) as a candle-snuffer hat and got out of Éden ? Nobody knows, because the ancient biblicists only wrote summaries. The Bible as a whole, however, drives us to guess that Adam was a thinking animal again and his life expectancy drew in and became as short as his lifetime before his spiritual creation, but was given possibility of being redeemed. Ipso facto, the Creation or Spiritualization of man has resumed, although slowly and interspersedly, on the momentum of the initial Power.
The improvement of biological life is slow to the point of being unseen, because biological life has turned too short and humans —with a few exceptions—cannot experience it. Improvement nevertheless has been having an impact on all areas of society ever for millenia, because man, although resistant to the Maker's Design, is the only living being on earth who has never stopped observing himself, being amazed at himself, questioning himself about his future, because he has so far remained his own co-creator unknowingly (Genesis 1/26-27). With a very lazy crawling every micro-aspect of the way man little by little has found (Rev of Arès 24/5) all that ancestor Adam had denied to be.

A short while ago I was pondering over a few pictures of  the archæological remains of Khaybar in Arabia : human beings used to live there millenia ago and I was thinking of the time people need to come back from Adam's fall days. What to God would have been the point of coming down to speak to men before 1974-1977, since men do not listen to Him? There would have been no point, I guess, as long as man sees no point in dealing with anything apart from techniques and philosophies; man will have to have himself made headway. We have to get human beings out of their invariability.
Adam is his old self previous to his spiritual creation again, he has turned unaware of that which links him to the primordial Aeon but through the metaphysical bridge. Man is now the very content of his own reason to exist, his own conscience, his relation to the unknown. For the time being he can just guess things, but metaphysics is not still, it is moving guess, today slow, tomorrow prompt if we succeed in awakening human being's spiritual curiosity. The Father has given us Arès Pilgrims the job of inducing human beings to search the invisible, rising towards Life (Rev of Arès 24/3-5) and feeling Its reality.
Can anyone take an interest in one's divine origins once one has lost all recollection of them or frozen them? Can Caiaphas understand anything about Jesus, from whom a metaphysical gulf separates, as long as he is a commonplace narrow-minded Caiaphas? As spirital as skillful engraver Albrecht Dürer has drawn Caiaphas with a conservative's silly profile, the guards with bully faces, Jesus with an evolutionist's tragic features. Something virtually insuperable could not but make and keep those men parted two millenia ago. What today keeps us parted company with our detractors is still insuperable, though somewhat less, which makes meetings feasible, but we will need much patience all the same.

Religion is shortsighted. Religion promises eternal paradise to all individuals that follow its dogmata and rules. It promises others eternal hell. Religion is unaware of the man's necessary need of expansion in the ever-expanding Universe and therefore teaches no truth but rigid illusion. Religion does not realize that man is naturally expansive.
Spiritual life, that is The Revelation of Arès's topic, is farsighted ; it considers individuals as landmarks ever out of their depths along the very long path (Rev of Arès xii/5) that the race has to travel without stopping. God's Children (13/5) grow, it is their inevitable fate, which no one can stop without risking the loss of their mental stability. It is their whole community during the entire life of their race that we have to unbind until God's Day! Not the ant torturable and subjected to the inexorable criminality of its species through its judges, but the judgeless united ant-hill. Arès Pilgrims' prophetic function has nothing to do with religion. Each one of us holds eight billion human beings.
"O miseras hominum mentes (Unfortunate human spirits), O pectra cæca (o blind heart), qualibus in tenebris vitæ (in what kind of darkness of life), quantisque periclis degitur (and through how many hazards does) hoc ævi quodcumque est (that period of time, whatever, go by) !" (Lucrecius, "De natura rerum", On the nature of things). After Adam's fall life turns into wretchedness, achieves none of undertaking, always ends up in death. The soul is the lifebelt that the loving Father has planned to save penitents, who are not only the men that do good, but likewise who climb the path to transcendence.
The Caiaphases, though they look after the Light whithout finding it ever, struggle and die as do all of those whom they condemn. The ancient leaders said, "Panem et circenses (bread and circuses)!" because they saw the superfluousness of life well, though they were unaware that it was due to sin, which clears human beings of their Edenic genius, a few traces of which fortunately are left, at random, in a few people on earth. Human life goes by between wishes and failures.
There are Caiaphases in a number of forms throughout. Jesus is not the only man to be found guilty by those Caiaphases. They perch the defendants on their own porcupine backs, scold them, then articulate punishments ! Jesus used to speak to any sinner lovingly, "Go and sin no more!" But they never absolve a man that defies their ideas. They sit on the metal grating which shuts the dungeons into which they have pushed down love. But we will make them think things over one by one carefully, then stand up, then lift the grating up, and then throw a rope and pull up love to Earth's surface.
Not only the Arès Pilgrims are going to reinstall love under the sun; all of human beings, Caiaphas included, will do so.

I have seen and heard Life (24/3-5, 25/3, 38/5, xix/26) in 1974 and 1977, whereas I was not even trying to retrieve It, so that It has ended up coming into me, and yet I have not deserved It more than any other human being. Now It lies inside me for Love and It whispers there unremittingly.
When I awake in the morning Life tells me, "I am inside you, so you  have to make men realize that I am inside them." However, I am no more than a dull-whitted rhinoceros with a flat low forehead, which Truth cannot make higher or domed, because Truth remains out of Earth that I Adam's son (Rev of Arès vii/8/16) have chased it from.  I get out of bed and from then until the night I attend to that task, which has become very laborious, because it has for long grown unnatural.
What am I? An human animal and what is more an old man in a bad way.  Where is my soul? Life has just put Its Foot (Rev of Arès i/19, xxii/10, xLii/22) in my flesh tower. It will take more than four generations (24/2) so that Its Leg, Its Knee, and then Its Chest, Its Arms, and then Its Head move into It. In the world unchanged what might be known (Rev of Arès 28/7) is lost in questions still unanswered. I know and frequently forget about what I know. It is the grief suffered by antilogy. And yet I can change the world (28/7)!

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The very great hardship the Child (Rev of Arès 13/5) suffers to come back to the Father (12/4) lies in the langage. God speaks, but what sort of lnguage? Our poor human word. His Word is either abbreviation or disconcerting synonymy. — life and Life —, and I am but a stammerer due to lack of the right words and adequate spiritual intelligence (Rev of Arès 32/5).
I am not God, yet I am God's embodiment like any human being on earth. This antithesis stupefies me as a rhinoceros. God is alive everywhere, although indistinctly alive, and pursues an Intention, which The Revelation of Arès proves, and which is utterly different from all that I had believed before 1974 was God's truths and  designs. However, even a long time after 1974 my life is still diverging from Life, because I am a stupid minute animal boxed in its hide whereas Life is capitally spread out, subtle and studded with stars very much farther than what I think is an infinite boundary. Our freedoms are equal on scientific scales, but they are discordant on angels' assay balance, which gets me into stupor. Real freedoms, but not on the same reference system.
Being no God while being incarnate God is the dilemma inside which human beings have been floundering for millennia, from which only penitence within the meaning of The Revelation of Arès can get them out.
The Christianity-system has instituted Jesus as God incarnate wrapped up in Trinity along with tha Holy Spirit and Father. That is an abridgement catechist­ically fit for attracting pagans and keep basic Christians silent, but that is a heavy iron gate hardly half-opened which leaves the main part of the Light out.
In point of fact, The Revelation of Arès says that God made Jesus a God (Rev of Arès 2/13, 32/2) meaning that Jesus is the pattern of penitents, whoever, whether lone or countless, who get back the image and likeness (Genesis 1/26) of Life. Not the numbers make humanity but the being makes it, whether one (xxiv/1) or eight billion (human population on November 14, 2022). Each accomplished penitent (35/6) gets back to the state of Being or else life as the texture of Life.
A penitent strives to be a human being as sinless as possible, practice love of the neighbor, forgiveness of offenses, peace, spiritual intelligence free from all prejudices. The Word of Arès calls it climbing the path to the Heights considering the Heights constitute the state of penitence under the Light (Rev of Arès 2/13).
Any human being, whoever, potentially is God or Life incarnate. This is never a state of brilliant consciousness among physical earthlings. This for the time being is is just a state of happy torpidity, but a state of trust, which makes the soul sprout.

By being penitent you find other ways of taking on Life, unexpected and sometimes impervious to consciousness. A penitent should be aware of it. His or her penitence or ascension yields a ripple effect which like the Wind may fell harmful poisonous trees unknowingly. For want of adequate words I call that ripple effect grace. I personally think that grace is caused equally by penitents and by... God and even rather than God. For instance Tamerlan or Adolf Hitler might have been touched by the Wind of Jesus, Muhamad or Francis of Assisi, so that those tyrants unwillingly are One with us. Hence it is obvious that we have to love and forget even our enemies (Matthiew 5/44).
There are vile deeds, renouncements, horrors, to which we are averse, but which we share, because they are human. Let's not forget that suffering or being victimized does not cancel the fact of sharing. Life shares out sins as well, since It laments over them like a widow shares the death of the man whose burial she attends. Evil once created by Adam is a problem, as it is made of the common burning of the great variety of woods, those on Earth and those in the Universe. So the fundamental lesson The Revelation of Arès gives men is the most beautiful Fire ever seen.
God and man are not Light and dark. The dark is where specters end up, but even though all of men do not end up as specters, they all go through torpidity.

There are a lot of atheists in many ways; most of them experience acute sickness of evidence—no evidence of God, therefore no God— or they chase away the idea of God that disturbs them like flies from their noses. There are a lot of believers as well, who are androids that consider God as the Superandroid that reigns, orders, judges, listens to, speaks, loves, loathes, rescues, rewards or punishes
But God is completely different. He is a boundless interlace of Rivers (Rev of Arès 35/2-3) the Water (18/5, 20/1-7, 23/5, i/13-14, etc.) of which streams throughout everything : the immeasurable infinite as well as infinitesimal cells.
"The world seems to be hardly any older than the art of creating a different world," Paul Valéry wrote about cosmogony. Valéry realized that men were still unaware of almost all... and God then!
Human masses have no sense of Wholeness  Wholeness, the key of which a few scholars now usually overlooked have foreseen in the 20th century, that is, the expansion of the Universe, that very Universe the Father of which has made himself known (Rev of Arès 12/4). The Univers is much more than the Existent Whole : stars, galaxies, black holes, planets, matter, light, rays, nature, the living, and so on. The Universe is made of all that is created and at the same time of all that creates (xxii/12). If you remove a galaxy from the Universe, you can see that the elimination of it does not make the Universe narrower. The Universe keeps its integrity, said Einstein, because the Universe is not the whole of the physical things it holds together and the phenomena that come up there. The Universe is the space-time well thought-out.
The Father of the Universe is the Father or the Reason of the space-time.

So the Universe, the Father of which is our Father, the Cause ou Reason of everything, is malleable, flexible, dynamic, therefore always built-up again (Rev of Arès 12/4). The space-time is a container which  continuously forges and forms its contents, the appearances, disappearances, motions and experi­ences of which it responds nonstop.
Moreover, Einstein within the scope of general relativity has worked out that the Universe is the space-time, a kind of infinite, outlineless, bottomless  bag permanently reformed. The space-time has its own history, which is much more than the history of stars, galaxies, black holes, planets history.
Whenever a man falls free he does not feel his own weight. This fact led Einstein to understand gravitation in a way different from Newton's way. As Galileo had well seen that all bodies whatever, whether heavy or light, fall at a same speed, Einstein understood that gravitation cancels gravitation in a way and decreed equivalence principle, which establishes that acceleration and gravitation are equivalent — that is  indistinguishable locally —. Hence Einstein's famous equation, which describes gravitation :
You do not have to be rocket mathematician to understand by looking quickly at the picture above, that everything is curved in the space-time, and that there are constants like G, the gravity (medium value of gravity acceleration at a given point), or the cosmologic constant (a kind of antigravity), and that there is dynamic expansion finally. The space-time is evolving, but the cosmologic constant acts as antigravity and is therefore compensatory, so that it permits the space-time, God therefore (I'll come back to that in a moment), to be indefinitely stable.
According to Einstein again, the space-time does not move; only its contents move inside it. According to Russian mathematician Friedmann and Belgian mathematician Lemaître the space-time is expanding, the space-time has got dynamics of its own.  American scholars have shown that through a Doppler effect—coloured blue when they come near but coloured red when they withdraw — it seems that the galaxies go away from us, and they have called that seeming movement away "the flight of galaxies". Lemaître, who worked out in staying based on Einstein's general relativity, said, "Wrong!  Galaxies are not on the run; they are motionless, but the space is swelling, expanding. This is Universe expansion." The redness does not originate from a removal, but from a swelling; the space-time is dynamic.
In other words, God is dynamic. Life is coincidental to speace-time and, as a result, it remains unknown whether the space-time is God or God is the space-time, and whether they constitute a composite unanalyzable or not, because of man's sinful weak intellect. This mystery jackets The Book  (second part of The Revelation of Arès) tangibly; The One That talks is not a Person, He is a Power. That Power is Sanctity (12/4) too, so It can do nothing but beget Good and Love. Out of Love the Father gives His Child (13/5) freedom, but man will use freedom to reject the Father's Design and create his own life system, which unfortunately is as unfair and lethal as fair and vitalizing, which is a terrible disjunctive situation, that the Father, Life, God, the Eternal, whatever you call Him, through The Revelation of Arès and probably previous unpublished or erased Calls has suggested human beings to forego.
If man will retrieve his Genesitic vocation, he has to start expanding again like the Universe. His expansion is an exponential increase of unrestricted love of the neighbor.

A short time ago, while seated in a nice bar,  I opened my heart to my spouse Christiane about the content of this entry. Christiane was quite unconcerned about the space-time, got flint-faced and in a mineral flat voice replied to me  : "This adds nothing beyond what I already believed in." I usually listen to my spouse, even when she is as cold as the granite "saint" on a Breton calvary (I would rather see her smile, but she happens to be different and I note her message as well). I between two sips of beer thought that her impassiveness was proof that she had succeeded in the new challenges that the Word of Arès had encouraged humanity in, while I personnally have not totally carried them out yet. I still have difficulties in making the Child (Rev of Arès 13/5) live along with the Father or Reason, who is not a Superandroid, at all, notwithstanding. I still have difficulties in completely turning my back on the numberless androlatrous believers. God hidden behind clouds is not listening to me compassionately. I have to be self-sufficient, because I am aware that the Father's Ear (xxiv/6) is none other than my own conscience. The Father has created me just as He has created the uncountable stars of the galaxy GN-z11 which is 13,4 billion light-years away from Earth. An equivalent rating of modesty is imperative. My dear wife's impassive reply has reminded me beneficially that it is of the utmost importance to get into one's head that the space-time and my conscience are about the same thing. Likewise, the space-time is the Universe's conscience. And thus it is impossible to get an objective image of God. Our intelligence is no more than rags, through the rips and holes of which we cannot see—at the very least I cannot see—much as yet.

Adam (Rev of Arès 2/1, vii/1) still lies in the grave, he is scrubby and dessicated in a disproportionate sleep. He is me, he is you, he is anyone dead, alive or yet unborn. Everywhere in the world man is Adam's death (vii/13) even now.
But this also is why one may be an Arès Pilgrim although he or she is neither aware of The Revelation d'Arès, nor Michel Potay, nor the small remnant's (Rev of Arès 24/1) mission, the nor prophetic background : Noah, Abraham, Jesus, and so on. All over Earth numberless b'hers (wells, xxvi/7) are found in which quantity of human beings swim unawares, who are big potential reserves of activatable love. We call them ripe or ripened spikes: the flesh having waited for respiritualization ever since Genenis 3/23.
We can only get a diagrammatic notion of man's respiritualized flesh, that is, man's flesh activated by love like the gander's (Francis of Assisi, Rev of Arès xxxvi/3), or under respiritualization development, that is, able to make love his or her only reason for being. Turning man's gaze to that possibility is the Arès Pilgrims'  prophetic task.

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An Arès Pilgrim as an animal respiritualized or in respiritualization development is well aware that he or she will not return to Life (Rev of Arès 24/3-5, 25/3, 38/5, xix/26) by his or her belief, whatever, but he or she will return to Life by his or her ability to love. So he or she will be saved: This is the key message of the Word of Arès, the corridor that leads back to Life, considering that practically everything on Erath still is incompleteness and indecisiveness, doomed to disappear when the sin of sins (38/2) lets its lid fall back.
Dogmatic gestalt psychology is the way to make oneself a believer in a religion, but it is not the right way to make oneself an Arès Pilgrim. One makes oneself an Arès Pilgrim through spiritual evaporation within the complex room of one's complete being: flesh, mind and soul  (Rev of Arès 17/7), so that an Arès Pilgrim searches after new targets for himself or herself impulsively, once he or she has exceeded some standard of practiced love; then deification starts and the completion of Genesis grows possible.
An Arès Pilgrim is conscious that he or she is the heavy going combination of animal (see #243) Adam  (Rev of Arès 2/1-5, vii/1-16) and Life's (24/3-5, xix/26) influx, so he or she is giving his or her love more strength and all that ensues from it — forgiveness, peace, freesom, intelligence —,  a form which is not equal to the Love, but inductive of the Love of the Father, whose image he or she remains (Genesis 1/26). In that strong way an Arès Pilgrim is revived in a particular typical form and can spread his or her capacity for changing and getting to know a lot of things far away and drawing on the simple pure divinity he or she conceals. This is the Way (24/3, 33/15) back or to the achievement (35/6), the feasible completion of Genesis in which all of men have stagnated so far.
Huge areas of religion, politics, ethics, philosophy and science, in short of the way of life that Adam had once chosen, have developed on delusions and mistakes, because Adam and his offspring have blinded themselves to the Light and have lit their ways with peepers of their own creation, notably that which they have called rationale. A great majority of mankind have long lost the capability of thinking and talking the right way (Rev of Arès ii/8-9, xx/2, xxxiii/9) — Master of wisdom Antisthnes in ancien times (about -400 before Jesus Christ)) used to teach that unlearning evil is the most difficult human action —. A spirital human being is able to get out of that swarm (iii/2) of mistakes. While living in it, that man can escape from the world where masses of human have tried to harm and oust each other, because all on Earth is rivalry, competition and unfair trading — May the best man win! Yes, but who is the best man? Evil has a lot of replies to the question apart from the right reply: the Good one (Jesus, Rev of Arès i/2-*, ii/3-19, xiii/4-17, etc).
I can strive to love somehow or other, forgive and make peace as I can, to free myself from the world's cumbersomenesses and prejudices, so I will end up gaining a soul and salvation. But I am capable of better, the best I can do to speed up the completion of Genesis, provided I can strongly overcome my weakness (Rev of Arès 27/8, 36/5, etc.), more and more fight down my organism's resistance, particularly that of my nervous system, fear, languidness, my dreams. I have to make the abilities of my willpower utmost in setting new targets for myself. To do so I need not find an imaginary comforter or perform amazing mental or psychotic feats, because my willpower alone will do — so that we can do your Will (12/4).
What is going to complete Genesis? Good once it has reappeared! What holds up Good? Man, his socio-culture, his selfishness, his atony, his fear. Then I should be intended to seek all of possible challenge go in the reght directions in performing Good, even though I am not confident of whatever I contemplate doing.
However, men will necessarily complete and leave Genesis with slowness and progressiveness. It is impossible to leave the cave (cf Plato) to which Adam once chained himself up but by proceeding by trial and error. Among the deep warpings of living conditions which man has inflicted on himself time is conspicuous (Rév d'Arès 12/6). Time has considerably slowed down anything that changes and made nothing true and effective easy to think up. Man gropes about and stumbles as long as he makes the very difficult ascent of Good. Good  has no summit, because it is always unattainable; it is always Life, the Father, the Saint. It is inaccessible Good, as it has never ceased to go up, extend and broaden, spread out (ii/4), and it has never reached a climax, because it has no climax. Good on Earth is never on sale wherever and whenever, it never is the result of law, of manners of living, it never is a gift from religion, or politics, or ethics. Good is an innate need that humans have everywhere just as they have an innate need of their Father. It is unlimited immeasurable Good that causes God, Who is the continuous Reactor of Good, to be the Eternal Fugitive and Eternal Life.
An exponential spiritual man is the one that wills to excel himself in the domain of love, which is creative, just as a cultured man is the one that has liking and time to cultivate his mind. We are no longer in the kind of Good for internal use, which is that of a minimally loving one,  but we are in the kind of Good for external use of the maximally loving one.
An Arès P(p)ilgrim is an active being, a co-creator. Intellectually he or she is a kind of agnostic being.

"An agnostic says, 'Creation may be assumed to be the insertion of duration into the chaos... Even the Bible may be assumed to be so, because it calls it up in coded language: The earth was shapeless and empty, the darkness used to fly over the abyss (chaos of matter) and God's Spirit used to fly over waters (a duration that brought the order) [Genesis 1/2]. The beginning was possible only because there was a night and then a morning, on the first day [Genesis 1/4]. The day after was a second day; the second day after was a third day and so on. And so on is God, because to create is make things follow one another."
Emmanuel in "So as to comment Genesis".

God, Father, the Life, the Eternal, I, the Outspread One spoke to me, but I do not know Who or What He is.
He might be the flux of high energy atomic nuclei and particles, which move about throughout the interstellar space, but which are endowed with Intelligence and communication aid. He might just be the cosmic Strong Wind (Rev of Arès xxii/1) protons, helium nuclei, antiprotons, electrons, positrons,  gamma rays, neutrinos and neutrons, albeit It is as capable of intelligence, vows and wishes, emotion and word as the mass of human cells of the mankind that He calls His Children (13/5). He too might just be the cosmic radiation, the energy of which: 1020 eV (electronvolts) has never been explained by any identified physics process, a radiation endowed with conscience and reasoning just as my brain is, and so on.
The Life's (Rev of Arès 24/3-5) unknowable nature makes It a Power (12/4) extensible from the smallness of a nail (ii/21) to infinity, a Strength as spread (ii/4) as the Universe is, but which can go by a human mouth (ii/21).
Anyway, God is not the nearly human King or Judge, who are mere fancies of religions. God is but an inconceivable entity. Believers call Him Lord and believe that He has spoken to some men, which makes Him intelligible, but which does not make him conceivable or supposable.
The Outspread One (Rev of Arès ii/4) — the Creator, the Life, the Father, God, the Being, the Eternal, thee Most High, Allah, Brahma, Rāma, the Great Spirit, and so on — is the Unlimited One as well as the Infinitesimal One.

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All of pictures and descriptions of God are inventions or caricatures. Whenever I am asked : "What is  God in reality?" I reply : "As regards God there is nothing that man calls reality. God is God just as nothing is nothing. But God is neither nonexistent nor fictitious all the same. The most atheistic earthly living detect quirks of fate that cannot happen unless another Life watches and at times helps, even seldom. But that Life is absence of presence." I am eyed scornfully then. I go on, "Just view the chair that you are sitting on! Just imagine it being immeasurable, but benevolently talking though. An immea­surable chair because it is to the extent of both your hindquarters and the Universe, and benevolently talking because some human beings happen to hear it." They scoff at me, "It's nonsense..." I cut the questioner short, "That's the conclusion! It's nonsense, it's God!"
I have mentioned God in the blog already (entry 65, August 6, 2007). I mentioned Him gingerly, though I was convinced of what I am telling now, even then, but I was unaware of the right way to broach the subject from a point of view less widespread than that of the common patterns of speech and thinking. The fairest thing I can tell is that God cannot be subjected to man's concepts ever, and that no thought or writing can convey Him.
Human languages are irremediably poor and inadequate and cannot help but reduce God to an anthropoforming personalizing concept: Zeus, Jupiter, the Self, Brahman, the Eternal, Yahveh, Baal, Seth, Great Spririt, Izanagi, an so on. Man cannot name God as long as he is restricted to human languages.
God is else than anything or anybody, anyway.

God is always a wrong topic simply because
1. He is inside man, even though man fails to detect Him — each and every one of us is His image and likeness (Genesis 1/26-27),
2. He does not match the experience of God I had in 1977, which has ever permitted me to claim, "Ever since God came forward in Arès, I know what He says, but I do not know what or who He is. He is as mysterious as life and the Universe; life is the driving force in the least of my cells and emotions and the Universe spreads up to the infinite."

At Arès (France, Gironde), in 1974, a supernatural being, the Most High's Messenger, who was corporeal and moving, long-haired and bearded, speaking my language, touching me with his hands, dictated the first part of The Revelation of Arès : The Gospel Given in Arès. He was not God, but God's telegraphist, he was Jesus of Nazareth.
But at Arès, in 1977, it was the Power's Voice (Rev of Arès vii/4-5, xxxiii/5, xLii/13-14), which was making me one more Mensenger (26/7). That Voice, God's (37/3), came forward in my attendance in the guise of a light stick or antenna amid a cataclysmic commotion. He dictated to me the second part of The Revelation of Arès: The Book.
I have heard and seen all that. The conclusion is that we are not the center of the Universe; we are not alone.
We are not alone, but what have I seen? Only that which I have depicted and I am convinced that that is practically nothing of all that goes along with the Earthlings throughout the endlessness of the Universe. I have seen and heard no more than what my human potential enables me to see and hear. I can just see a beginning, because the flesh cannot see the end. The end is someplace else.
Nothing is known about God, and nothing is unknown about Him. All about Him is indefinable. Even though we are aware by His very Revelation that The One Who has the Sanctity, Power and Light (Rev of Arès 12/4) is in existence, and that He has created us as free (10/10) beings, and that He lets us free to go astray and destroy ourselves, if we wish, we do not have about Him but blurred inexplicit notions, because those who are unable or refuse to see are blind  — all of men for the time being — and those who are unable or refuse to hear are deaf (Luke 8/13). We believe that another life is potential. It is, but let's not be fooled by mytical or mystical views, which all are anthropomorphic, and which all are kinds of  hagiographies related to fairy tales. Only metaphysics can help us unravel the materiality that usually shuts our dreams of Hereafter, which hides the fact that there is a deep gross uncertainty.
Even a human being who like me is convinced of his perpetuity beyond death is aware that, no matter what he or she does, mankind is not eight billions, but One. Therefore, we have to work to hatch the ripe wheat ears. Our blindness and deafness are such that nothing lasts in the material world, jus as  the Eternal will not last in synagogues, God will not last in Churches, Allah will not last in mosques, and so on, and that for the time being it is very hard to keep aware that there is in existence something else, which for instance we come and get on the Arès Pilgrimage, and which the Father calls the Life (24/3-5) or the Fire (xLi/7) for lack of a suitable human word.
The Revelation of Arès in its full context asserts that mankind needs a revival or a strain to become loving, forgiving, pacifying, smart and free. To change the world (Rev of Arès 28/7), Harvesters (5/2-5, 31/6, 35/1-2, 37/8) are needed to introduce the Aresian hopes. For now so God starts with us. We are God before we know who or what God is in His whole infinite Power, Sanctity and Light (12/4).
Spinoza thought that "people when unable to understand aim at moralizing". It was a right thought. Church Christianism, Mosque Islamism, Synagogue Judaism do not understand that God is indefinable, so as if to compensate for this shortcoming they have developed rigorous moralities, which in the end have taken the place of the development of conscience and cheerful faith. We Arès Pilgrims are perfectly aware that we do not understand who and what God may be, but we accept Him as such and our admission of ignorance has the strength of honesty. We need no harsh morals. We quite naturally have grown into the images and resemblances (Genesis 1/26-27) of the Great Unknown, the Outspread One.

The master technoscientific, ideational, political, religious and so on has made the world a field to graze nags meant to be hitched up to their cyclic destiny, a loop flow of their thoughts, their boredom and plays like nags hitched to carts.
The whip of life tans human hides and we are seeking ways to rustle the Life (Rev of Arès 24/5) louder than the cracking whip.
The mind has forgotten that it had been the ultimate refuge place of great expectations. Love of the neighbor and the world's change (Rev of Arès 28/7) worry only a handful of clumsy crippled people, that is, us who cannot become an apostolic power before many generations pass.  But aren't we beginning the mission? Yes, we are. We will never stop.
Technosciences have emptied and cleaned out man's psyche like a well, but we are bringing back the Water into the world drop by drop.

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In Arès the Father spoke to me. He did not do so because I might have been better than others, but because He was probably looking for a human voice, a whinnying nag chosen at random to remind the world that men have not only already suffered and died because of sin, but that they are making their way towards the worst: the sin of sins (Rev of Arès 38/2).
The Revelation of Arès reminds (7/5, 16/15, 21/3, etc.) man that he has been born of a Design (28/27. 36/8). Man can freely (10/10) forget about that Design, but he is going to turn into a thick web of pains and go downhill unabated back to animality, if he persists in forgetfulness and fails in changing (28/7) for the Better. The Revelation of Arès encourages men to master Good simply by being penitent and practicing love (35/6).
Let's change the world, but not by means of law, police, courts, school, prison, but by means of goodness. By means of penitence, by abiding by The Sermon on the Mount (Matthew ch. 5 to 7) each human being can be the Good one (Rev of Arès i/5-9, ii/ 3-19, viii/3, xiii/4-17, etc.) or christ (32/2) again. Changing one's life (30/11), that is, loving, forgetting, making peace, being intelligent and free of all prejudices, means recovering Life (24/5).
Some people hurls to me, "Stop repeating yourself!" I reply, "I will repeat myself until I breathe my last and even beyond. Not only this insistence does not animalize me, but even it humanizes me exactingly in the sense that it deifies me  (Genesis 1/26). Deify yourselves likewise! Don't allow yourselves to be stuffed and mounted by the the technosciences, which take over from while trying to set up transhuma­nisme, artificial intelligence and so on. Whenever I am echoing the Father's Call (Rev of Arès 23/2, 28/11, ii/19), "Change your lives!", I mean : "Be the living!"

Our mind is not an engine acting on the pilot's moves as a nag acts on the coachman's moves. A mind is an infinitely rich, creative, liberating, living flow. No mind among eight billion minds on earth is self-sufficient or can do without the other 7.999.999.999 on earth. As a matter of fact, we human beings are One all together (Rev of Arès xxiv/1).
A thought is not necessarily a nag's snort among the gig of all nags' snorts. Any thought, when returned to normal, therefore good, joins the unique yarn in the unique huge human fabric. This is why one life that changes and gains love produces an effect much more considerable than it thought it could produce on the whole human fabric. When Filippo Lippi painted the wonderful  "Virgin" in the cathedral of Spoleto, for us just a subjective or symbolic image of the motherly phase of the invisible Mother-Father, he was just the outcome of a masterpiece by the whole human race considered as the Father's Child (Rev of Arès 13/5), because he was incapable of realizing such a beauty by himself, that is, without the notional contribution of all the generations before him, or contemporary of him, or after him.

For the time being the world is not in human action. It is in hustle and bustle. Hustle and bustle brings about dismantling.  A soundless dismantling, for it is slow and it apparently worries no one. Man has the daily round of an animal, which he describes as normal. Whenever the missionaries of the current generation come up against disinterest, apathy and silence, they come up against the apathy which underlies the hustle and bustle. Nevertheless, apathetic broken people, whom the apostle meets, feel free and even sometimes say they are satisfactorily free. They erroneously call the conceptual shackles which  trap them freedom; they are unaware of their collars, harness, bits like plow horses. This is what I call it narcosis of suffering.

Suffering is not action. Our apostles have been experiencing the quite insensitive unconcious refusals by the people they meet, gentlemen and ladies on the street, to heed their calls to the inner revolution that could make them have innovating souls, makers of a new world. We have to awaken the mortals' consciences, so that they realize that they are no simple egos, because isolating oneself in one's ego is making oneself unable to do anything contrary to received wisdom; man can recover his absolute ability only by understanding that his ego is the Maker and that all human beings, his brothers and sisters, are the Maker's component parts, and that creative Power, Sanctity and Light (Rev of Arès 12/4) are based on Love, which is the single entity through which Life reappears. It is easy to grasp that four generations will be unsufficient (24/2)  to take the world out of the horse stables where it is confined in order to make it aware of its destiny.
The man whose ego is produced by his personal gratification is a nag. He stays by himself between stretchers in his poor egocentricity with his hooves clattering on the pavement. However, should an ego understand that it can become the Creator's Hand, if he joined all of egos of the huge Universe, it would the root of lucky undertakings. The good ego of a man is all of men's ego. Even when they gather together, all the nags on Earth cannot feel it. Only human beings can discover the unlimited multiplication of the Self.

The Word reaches mankind in two ways :
First, it reaches men the way the prophet, that is its ear witness or depository, got and transcribed it, the way any man reads it therefore.
Next, it reaches men the way the prophet, that is the first exigete, teaches it (Rev ofArès 28/10, 32/8, 35/4, 36/20, 39/1).
The prophet does not harp on and on; he knows.

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Sin (Rev of Arès 2/1-5) has shrunk human beings to the extent that a vastness of mental breaches have pulled them off from the Creator. The thread that still joins the short anthropic life with eternal Life (Rev of Arès 24/3-5) is dim and flimsy.
From time immemorial Life has ceased to open his heart to its Children (Rev of Arès 13/5) in heavenly language, which they cannot understand anymore.  Now Life speaks in man's unfit language to express  Calls, Exordia, Prolegomena, but never developed rhetorics. Even Life (24/3-5, 25/3, 38/5, 39/5, xix/26) has turned into a Mystery (33/19) reduced to a Name (3/6, 28/4, 28/10, 31/1-2, 39/9, xv/5, xviii/2-4) among the uncountable inexpressible Names given to Sanctity, Power and Light (12/4). Life is all One in itself along with the Universe and everything available in it. Human beings cannot get to Him anymore. Nowadays we cannot help but listening to the pure Logos as to an imperceptible aria. Only a blurred transcoding reaches the world.
Reading the Word has become inadequate. Believers should be taught by the prophet.

Life, the Father, the Eternal, God, the Creator, the Most High, and so forth —  whatever you call Him, He is the Source of Life — donates two fundamentals to the prophet : His Word and the charisma for revealing His Word's profound meaning. It takes some time to read the Word or Scripture, but it takes a whole lifetime to teach (Rev of Arès 39/1) its sense, because the prophet lives within time — only Life has instant full knowledge, because it is out of time (12/6) —. Moreover, even if the prophet is gifted with a charisma for teaching the Word, he stays in his self as an individual dependent on earthly hazards: Jesus is crucified before having the time to teach whatever he has to teach; Muhammad is the subject of political problems, and has to make war, and dies before having enough time to be a complete teacher. It seems that Man Michel (1/1, 2/20, 3/9, etc.) is the first one who has the decades needed. In any case all the prophets are given the masterful authority.

The Revelation of Arès' one Source is Life (Rev of Arès 24/3-5), but it has flowed into me in two separate floods:
First flood, 1974: The Gospel Given in Arès came in through the lips of Messenger (32/2) Jesus,  who took on a human body. The natural noise of human language came out of it. Like any human sound it was a so-called literal language, that is, inescapably an incomplete, partial, restricted one;
Second flood, 1977: The Book came to me  through the Voice that is not the noise (Rev of Arès vii/4). I was complex semiotics, which entered me (vii/5) in the most simultaneous fullest sense of the word enter: the sound through my ears and waves through the total surface of my flesh. The Book as sounds and waves came out of a stick, I could call an antenna as well,  of Light, and which was no higher than a cane. I have tried to make people understand it by writing in brackets all that entered me trough my whole self and writing without brackets all that entered me through my ears, although it was not always easy to draw a distinction between both of them. The poverty of typographical resources has prevented me from sharing the implex experience of that "listening". I anyway claim that I was instantly well aware of all that the Father told me in some way or other.

In my unfailing perception of The Revelation of Arès whether sensory or extra-sensory I have correctly found the distinction between the plenary sense and the typical (typical meaning symbolic) sense of the Word made by exegetes a long time ago. I have added the metaphysical sense to them.

The Word, when seen as a string of words on some paper is just a frail footbridge between Life and the Child (Rév of Arès 13/5), in the middle of which the Child is sitting. The Word is not completed in Itself; It is a crude footbridge, a sequence of  boards on a wire over a chasm, or a simple bread: flour, water, salt, yeast  mixed and baked. Plain in itself, difficult to handle perfectly. The kingdom of Heaven may be compared to the yeast a woman has mixed in three measures of flour until it works all through the dough" (Matthew 13/33, Luke 13/20-21). The Word encompasses the Creation as a whole, but the reader is just a light thread within one of the strands of the mooring that links up Truth or the Universe with the sinful world, which we have to change (28/7). The prophet is the footbridge-pontoneer and the baker.
Exegetes have referred to plenary sense  as less rough comprehension of the literal sense, wich is always slight. The plenary sense brings some order into the scraps of Truth in the literal sense; scraps because readers remain in the domain of words. They have referred to typical sense in order to understand more, leave the word domain. Beyond that, the metaphysical sense is found.
Is Abraham going to sacrifice Isaac? A lot of readers get no further than the literal sense: Abraham, Isaac, the knife, the angel that tells Abraham not to do it, the ram sacrificed instead (Genesis 22) and ethically they commend Abraham's obedience to God, full stop. As for the plenary sense, it does not leave the word field; Abraham, Isaac, the knife, the angel and so on are still leading, but they ask an important questsion, no trace of which appears in the text, just an underlying question, "which is only : "Why not trust the Eternal under all conditions?" The typical sense is much deeper: The reader leaves the literary field, the historic stage outright, he or she gets to the Bottom: There is no limit to penitence efforts, because there starts the only possible combination with Life (Rev of Arès 24/5). Finally the metaphysical escape occurs, as the reader will anyway die sooner or later and what he or she will live through then is physically unknown, indescribable and yet is not unreal,  because whatever will be lived through is not less True than whatever is imagined. Abraham is going to kill Isaac, so death is already potential; metaphysics is reasonable anticipation of a final end which outright escapes the current substance. Will the soul be on an upward trajectory throughout the sky up to the stars or spread out over the whole Universe? Is it going to meet all other souls and form a whole along with them, a one soul, the polone (Rev of Arès xxxix/12-13? Will it become one (xxiv/1) with Life ? Anything is conceivable
when there are no eyes, ears, conscience any more left, but it is true nonetheless. The parentheses or brackets in The Book are filled with métaphysics, undescribable Truth. Abraham on the verge of killing Isaac is just a story in parentheses or brackets in the Bible.

The belief, whether definite or hazy, in the assumption that man's bodily life is only a transition, and that nothing is lost, nothing is created, everything is transformed (Anaxagoras, Lavoisier), and that something else might be in existence after death, is widespread on Earth.  Every religion teaches, according to its specific view, how the passing from earthly life to  the beyond happens.
But what an abundance of religions teach disparate tenets of death passing! Christians forgive their enemies in order to go to Heaven; some Muslims slaughter them while screaming, "Allahou akbar ( ٱللَّٰهُ أَكْبَ )"; Hindus wait for happiness through reincarnation;  Kohelet (9/4-5) says to Jews, "A live dog is better off than a dead lion. The living know that they are to die, but the dead no longer know anything, at all.
What is faith?
Faith is insight! It is not a matter of paradise, hell or purgatory. It is not an esoteric construct. It is not a fairy tale. A man is insightful whenever he makes do with the little he does know.

___________________

 

Faith is the only potentiality of the forward-looking thinking, the only  feasible leap over time and matter, the only way to make the impossible possible and make the unacceptable acceptable, even if the imperceptible, the immeasurable and the invisible cannot be felt, at all.
The Revelation of Arès mentions the post-mortem survival but with metaphors: Mouth of Life (24/3-5), happiness (36/23), Father's  Day (31/8) without more. Why such a lack of enlightenment?  Because telling our brains about the incomprehensible is no help at all.
Modern man's brain is much better than a mouse brain, but it is no more than a mouse brain when compared with the extraordinary ancient powers of Adam's brain before his fall. Sin has made man short-sighted and obtuse. Faith is our white stick.
Thus faith arose as a compensation after Adam's race had  faded out all memories of Eden even more rapidly and widely as they might have not liked it. Only faith has to the present day been conducive to conjure up visions of the invisible and the indiscernible, all that no live human can see and experience any more. Even if faith wanders more or less and often distorts facts, as for me I cannot consider rationalistic materialists as other than cowards who conceal behind a gate, which they claim would be the sole ultimate limit of the existing universe, and who loudly maintain that there is just fiction or dream behind the gate. They do not believe that intuition is memory.
Faith makes do without scientific proofs. It expresses itself in the shadow of absolute Truth, which is future (28/7) in The Revelation of Arès, and which is not within the range of spectacle, microscopes,  manometers, and so on. "Nobody can get total Truth ("We believe, We do not believe", The Revelation of Arès, published in 1995, p. 722), Truth only belongs in spiritual intelligibility and palpability. Therefore, faith is so rich that it is never the same from one individual to another, even among Arès Pilgrims, bccause  it is shaped to fit the myriad forms of intuition.

Lately, we have listened to peremptory rhetorics, which were but declarations of faith actually : Putin declares war on the Ukraine because he has faith in the validity of his own concerns utterly opposite to Ukrainians concerns, and because he has faith in a train of events, which he has surmised, but which occur in completely different ways. Twelve people run for president in France. Their convictions are just declarations of faith in a train of events, which do not happen in the ways they hoped for. Even the elected president cannot know what tomorrow will bring and what he will have to do. In other words, faith is never achieved like a scientifically demonstrated fact, even if the conduct and organization of nations are always based of faith. This implies that the future can never be contemplated, unless with faith.
People make fun of the Arès Pilgrims' faith, though it would be better for them to begin questioning themselve. Believing in God or in better tomorrows, or doubting everything in emitting the opposite conclusion of the desperate people, "They're all rotten!", "Death to the Jews... the Muslims! and so on" reflects badly upon one uncertainty, permanently the same  uncertainty, because everything never stops being built. There will never be an end to building.
That is the great lesson of The Revelation of Arès. Uncertainty is an obstacle which man has to get over, if he wants to grow sacred just as the Maker is sacred (Leviticus 20/27), for faith is the only bow wave of Truth.
Life is noetic, almost fully made of uncertainties that put a serious strain on psyche. What connections are there between the fantastic supernatural apparitions in 1974 and 1977 and the stiff resistance which the Earthlings put up to them?  That question has never given up hounding me for half a century; it revisits my faith nearly every morning. I unsure of everything can only try to assess the psychosocial stakes that result from my testimony, which evidently closes up the path between the events I have lived through and the events the world lives through.
Only faith makes me strong. Only faith makes my Arès Pilgrim brothers and sisters strong. Do we gain any mental balance in the end? Yes, we do, and the balance is invaluable, because faith, when a mere choice, is unsufficient — Adam merely chose to be a sinner and that led him to the fall (Rev of Arès 2/1-5) —; faith makes nobody a prophet or a chosen one (28/1), as none of us, whether a hawk or a hawk fledgling (xLv/14), mignt maintain that he or she is followed by chance companions and none of us the living has already died and might claim that he or she is a satisfactory penitent and has gotten a soul; he or she cannot say where that soul ends up at, either, and our brothers and sisters that have died never come back to tell us what sort of fate they have met in the beyond.
Faith, which has no similarities to dream, enables man to find his extraordinary inventive power, anticipate the indescribable miracle of the Abode (Rev of Arès 2/10, 20/4, 33/18, etc.) close to Life (24/3-5). Faith is the tireless necessary driving force to evolve in every field; the field of earthly undertakings, but particularly in the field of the spiritual exploration. I think that no fundamental discovery or invention, or a major work, or a propitious development has ever been issued by an unassisted man. An invisible assistance or impetus from nowhere — as for me I would say, from Life — is the primary cause or contributes powerfully. A supernatural being, whom I thought was Jesus of Nazareth indefinitely alive, appeared and talked to me in 1974, and then disappeared. Later, a much more impressive Power Who had no physical body but had a ringing Voice talked to me in 1977 eloquently and concisely. The Event is not non-shareable, as I have stated the facts, but it is anionic, hence unbelievable, because it belongs in a sort of experience which is as good as bygone ever since sin began to be rife. As it is unbelievable, only faith can have it left alive. The same is true for a lot of other events which are usually considered as material. Why was Archimedes Archimedes? Mozart Mozart? Einstein Einstein? Why is the caretaker at my tenement house not as good as them? My caretaker's brain is the same as theirs,  but the marvelous gold javelins thrown from Heaven do not run through him, but I cannot understand why, period.s
However, we have to face up to the problem requested by faith when compared to —let's assume—the dominoes game twenty-eight pieces, among which there is just one double-six. Among a number of forms possible faith has just one form of Good. A lot of human beings have faith in their cultures; some of them go so far as to imprison, despoil, cut throats, behead, on behalf of their faith. Faith poses a very acute problem, which the world will be obliged to solve. We know that there is one only remedy: Penitence.
Let's have faith in penitence, that is, in love!

Reader, please comprehend that I do not really name Arès P(p)ilgrims but the few that have presently found out The Revelation of Arès and that go on Pilgrimage to Arès nowadays.
Reader, never forget that the Arès P(p)ilgrims actually are a lot more numerous than these who constitute the Assembly that has stemmed from our current mission.
I name an Arès P(p)ilgrim any human being, whether or not he or she is aware of The Revelation of Arès, who has changed, changes or will change his or her way of life (Rev of Arès 30/11) into Good whether in ancient times, or past days, or present days, or future days, anywhere on Earth, belonging in any race and culture, and who used to live or is living or will live according to the Maker's Design, of which the Word of Arès reminds us, the Design which consists in bringing back to sole Good  — Just be one within you (Rev of Arès xxiv/1).
An Arès P(p)ilgrim's faith is ageless, transcendental, timeless, non-cultural, non-racial. That faith is based on a spiritual or anagogical sociology much out of phase with academic scientific sociology. That intense being out of touch is still far from being detectible.

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Human life has turned to nothing more then nostalgia of an enchantment or bliss long gone ever since Adam invented sin (Rev of Arès 2/1-5, vii/7-13). The ench­antment is not back before the heart stops beating and the soul escapes to the infinite space; it cannot be back in the flesh and mind (17/7) for the duration of the world's refusal to change (28/7), because even the best of man is to stand by sin as long as sin is rife, as men are One.
Hence the need for life in groups and even in masses of men who imagine that enchantment is to come depending on the number. Hence society and sociology.
Sociology consists in observing human society.
University teaches scientific therefore materialistic sinful sociology, that does its best  to see and explain human behevior as a schematic [in Kant's view] society, but that takes little interest in mental states, commotions and spiritual life, and thet takes no interest in metaphysics, at all.
The Revelation of Arès, when properly read, introduces a different sociology from another immemorial single aeon —  Life (Rev of Arès 24/3-5) — of uniting energy, which aims at setting in metempiricical motion a society forgotten about in the abyss of man's mystery, which is still alive. This society, which can be called anagogical, tends to be One  — Be one within you (xxiv/1) — unlike materialistic society which tends to multiple and heterogeneous; it tends to Unicity, because it is cut out for intsalling Good based on love, which forever rallies people. That anagogical society for the time being becomes scarcely apparent as a counterpoint to scientific sociology; it takes the ways human beings think and reason metaphysically, among others Arès Pilgrims who are certainly very typical and who are developing towards monism unlike scientific society who are developing towards pluralism.
Sinful mankind are materialistic sociologically. The Arès P(p)ilgrims are sinners, so they may be observed from two sociological aspects : materialism and anagogy. The Arès P(p)ilgrims span the long  rift that Life (Rev of Arès 24/3-5) has caused in Arès with the edge of Its Hand (xxxvi/1), and they move forward with their feet uncomfortably apart,  with a foot on the physical side and the other foot on the metaphysical side. The walk will be long but not endless, it will last for an indefinite number of generations (24/2). And we have to thank all those who get involved in it.
An anagogically social human being lives, speaks, works, makes plans along with other humans beings just as a materialistically social human being does, but he or she acts on a line of metaphysical expectation that the world is going to  change (Rev of Arès 28/7), that is, humanity is going towards being One, towards Source, Life, ideal Transcendence through love.
In 1989 the Berlin wall falls, so two materialistic sociologies, the American one and the Sovietic one, mix. Are they going towards unicity? No, they do not, because they cannot. Thirty-two years later  Russia  attacks Ukraine, massacres Ukrainians, destoys their houses. Materialism, its persistent complications, rivalries and grudges linger. Everything stays reduced to ulterior motives. Georg Hegel said that Minerva's bird takes flight at twilight, meaning that consciousness without fail gets busy too late. Why? Because consciouscess cannot keep steadfast as long as love of the neighbor is lacking. Materialistic sociology is the ever unfinished study of a continuous decompositon. Anagogical sociology is to be the study a a continuous recomposition, which will develop very slowly until it comes to an end.

Now, a few additional thoughts, which readers who do not have the time may skip :
I personally consider anagogical or spiritual sociology as the knowledge of men's interactive behaviors on the long circular railway of Good, which comes from Life and goes to Life, observation of the tension of the being towards Unity; that sociology sets out to understand how man keeps going and evolves to reach even harmony, which is repetitively interrupted with standstills, breakdowns and derailments, indeed, though never permanently.
Do the Arès P(p)ilgrims constitute an anagogical sociological group? In reply I answer sometimes yes, sometimes no. One may be both an Arès P(p)ilgrim and a Chinese, an Indian, Portuguese, Eskimo, Zulu or Switzer, or both an Arès P(p)ilgrim and IVth, XIth, XIXth or XXIIth from time immemorial: love and its derivatives, which are forgiveness, peace,, heart intelligence and freedom from prejudices, even though neither uniformity of hope nor uniformity of penitence have been acquired so far.
Why was Jesus summarily wiped out, erased? Because he was a dissenting Jew? Not at all, as judaism had always been made with dissents. Jesus was wiped out, because he was uncategorizable or indeterminable sociologically, which might well frighten the civil, military and religious authorities inordinately from ancient times to today. Angels reality has from times immemorial been  attested by all mythologies, religions and superstitions; people talk about them, represent them as images, woodcarving, marble sculpture and so on,  but they never see angels, they just live thinking that angels are a reality. When an angel accidentally appears, a real one inevitably very different from priests', artists', sorcerers', poets', coalmen's angel, people tremble, shriek, are scared stiff in thousands of ways. When they are in front of the unknown the most sophisticated scientificosociological organizations are like crude animals. "What's that Jesus who speaks as if he were God? Let's nail him on the cross without ado!" "What's that covid? A new plague? A vaccine without ado". But the vaccine has been unable to dispel the covid just as the nailing on a cross had been unable to dispel Jesus.
Therefore, we Arès P(p)ilgrims have no longer an entire scientificosociological existence. But the world, that we have to change (Rev of Arès 28/7) still has an intense scientificosociological or scientificoanthropological existence, which is going to exist until the Father's Day (31/8) breaks. Now, how can we anagogicosociologal people be heard by the scientificosociological world? We are forever searching for the bridge between anagogism eand materialism, because even believers (Jews, Church Christians, Muslims) materialize God and the ultimate ends, so it is still almost impossible, except in very short flashes of perceptiveness, to separate the human animal from the spiritual human.
I am going to use learned words again, but, o reader, believe me when I say that I do not try to sound learned, for I would let my heart talk if I could. Moreover, most of learned words have floating, if not irresolute meanings; let's not marvel at them! But human language, albeit it sounds coarse, enables us to make changes in thinking. Now, thinking is the lock, even though it is crude and grating, of the soul.
Scientology and anthropology are related. Social anthropology, ever since scientists have studied primitive societies, has developed to the degree that all traditional societies are involved, including factory societies. The study of contemporary life in cities and buisiness, is one of the new lines of research. In this respect, anthropology has found a place in the knowledge of society; some scientists even want to confuse scientology and anthropology. More than anything, that which in my opinion bases anthropology is a very interesting particular way of grasping one and the same real : the human being. The holistic approach of humanity, so as to search in it for society in its entirety is possible, but monographical; it forces the anthropologist to make a very short, necessarily restricted summary of society, such as a sole observer is capable of seeing it. But that summary is enough to extract man from his animal version and get him into his spiritual version, for man cannot be One out of his spiritual version — Just be one within you (Rev of Arès xxv/1) —. This is not a matter of opinion or of thinking about, but it is an absolute matter. The absolute is either, "I believe", or "I do not believe", period. The paradox of the anthropological reasoning,  Claude Lévi-Strauss underlined, lies in the fact that "people try to make the most intimate subjectivity an objective demonstration." Then, obviously, there are two worlds on Earth already: That of the matérialists, which is heavy and complicated, and that of the spiritual, which is subtle and simple.
I now say a few words about anthropology seen as a dark recess of sociology under the equivocal gaze of Nicolas Maleranche (1638-1715), a greatly overlooked great philosopher. Malebranche was a French Catholic priest who dared bring together theologist Augustine of Hippo (saint Augustine) and physicist René Descartes as coherent thinkers. Malebranche did his best to develop a remarkable metaphysics based on the concept that God's continuous action takles all kinds of subjects imaginable whether supernatural or material. This is also the view Arès P(p)ilgrims have about Life. Malebranche claimed that man is stripped of his soul and that this might well be definitive in some people, so three hundred years after him we can better understand why we have to recreate our souls by being penitent. Malebranche appropriately claimed too, that sinners have only occasional causes of sinning (occasionalism). Malebranche thought that nothing occurs which, when thought about with intelligence, could not irremediably bring us back to God. His philosophy was as spiritual as rationalistic. Unicity (Rev of Arès xxiv/1) is the indisputable conclusion to which any careful reader of The Revelation of Arès comes. Needless to say that Malebranche was severely criticized by religious people, Jesuits, sanctiminious persons, and so on. Despite everything he was called "the greatest metaphysicist that France has had ever" by Étienne Gilson. Malebranche considered metaphysics as the foundation of faith and of the concept of God conceived of as a Being rational or material as much as aeonian.
Ethnological experiment is unique, because it makes the observer question his or her own categories and open his or her mind to the way of thinking of others, and analyze them, and reconstruct them so as to make them properly understood by his or her own society. The monographical approach and the challenges, which that experiment compels from the observer, work out new concepts in several areas: religious, political, legal, economic... and spiritual. But the review of the ethnocentrism, that typifies these categories stemming from the western culture, leads people to reshape them. There appears a need for new areas like anthropology of simple pure spirituality such as it is represented by us Arès P(p)ilgrims.
As for me, I do not think that a pure knowledge is necessarily gotten by a method; intuition and foresight are needful. This is especially the case as regards anthropology at a time when its method has become popular in other disciplines and when, therefore, it is thrown out from the environment where some scientists want to found its specificity. Anthropology might well be doomed to its own breakup, as it moreover cannot aspire to the its exclusive existence. That equivocal status creates trouble in the thoughts of people that are incapable of admitting that there is a central, basic, spiritual purpose, which is the  concern  about returning to Life, beyond the empirical purpose.
You cannot know the human being, if you are not interested in the conditions of his or her advents, hesitations, multiple attempts and developments; so it is uneasy to define the spiritual or anagogical anthropology or sociology in a few words. Furthermore, the curiosity whetted by that knowledge of the human being  develops a paradoxal relationship with the deep dismay which disturbs all the people that study it in front of the difficulty in defining its object, determining its extent, being aware of who is who and who is facing this or that direction. We ourselves Arès P(p)ilgrims at the start of the twenty-first century make several main approaches compete within us: physical anthropology, ethnology, spiritual quest and above all taht which we call penitence: the search for love, which creates the soul. We are to be a mystery to the current world; we have trouble defining ourselves whenever we are questioned about what we are actually. Nevertheless, as anthropology or sociology, in the broader sense of the word, consists in gathering together all the disciplines that study human beings from a broad global perspective, we are gradually going to clarify our occurate position of Arès P(p)ilgrims in relation to all of human projects.s

I have just read this entry through again and it gives me an odd feeling to reread it. I feel as if I were back to the remote days of my studies. I find this writing outdated. I will not change anything in it nonetheless, because it is not irrelevant. There are a lot of paths to reach the feeling that is necessary to trigger metaphysics off.

Once Jesus was dead, 83 followers remained : 12 apostles mentioned by Mark, Matthew and Luke + 70 disciples mentioned by Luke + Paul of Tarsus mentioned in The Acts of the Apostles. They excepting Paul did not propagate the Gospel, but The Revelation ofArès views Paul's work as just a book by man (Rev of Arès 16/12, 35/12) jointly with John's work.
The Sermon on the Mount (Matthew ch. 5 to 7) was to stay unheeded. "Jesus preached the Kingdom, but the Church was established instead," Alfred Loisy wrote. A century later we only find Irenæus († 203), who is already a clergyman, a pupil of Papias, bishop of Hierapolis († 155). The early famous theologists are servant of the Church : Clement of Alexandria († 215), Origen († 253), and so on. Pure Christianity has never existed, but occasionally, probably because it has been unfulfillable in its pure state in the global legal-political context so far.
We Arès Pilgrims have to achieve the unachievable, which is an existentialist task for knights of faith (Søren Kierkegaard).

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The Revelation of Arès says, The real piety consists in  uttering the Word so as to achieve It (35/5). In other words, praying (12/5, 25/6, etc.) is no worship, even if it is very fervent; praying is considering the Word as an objective lesson, a plan scheduled for completion; it recalls that we have to change our lives (30/11) and the world (28/7) through love.
The Word of Arès jointly with Jesus' word call on man to establish the Kingdom or spiritual life. How? By penitence (Rev of Arès 16/17, 28/25, etc.), that is love and all that derives from it: forgiveness, peace, freedom, and by the crop (4/12, 6/2, etc.) of penitents. The sacerdotal people (36/20) are the crowd of the "athletes" or heroes (xxxv/4-12) of faith, for loving all of men all the time requires a permanent essential endeavor.
There is a deep schism between what happens and what is taught, just as there is a deep schism between religion and spirituality.
Four generations will not be enough (Rev of Arès 24/2) to fulfill the unfulfillable, but we will be successful in the end, provided that we permanently keep loving (25/2-7) mankind and being moderate, patient and pious (39/3).
Religions die sluggishly. Their followers excepting the sparse maximalists for the time being are having feelings of helplessness and do not know whom or where to turn to. Christendom seen as dogmatised masses, whether Catholic, Protestant or Orthodox, have gotten bogged down in halfheartedness and doubts ever since the Lumières, the French Revolution, the 1870, 1914 and 1939 wars. The Islamic umma is going to follow, because a certain type  of view on the limits between Good and Evil is going slowly to vanish all across the globe.
The problem is not to judge berween Good and Evil and punish Evil in the name of dogmas. The problem is to establish the practice of love, that is, only Good, so Evil disappears automatically. Neither whatever you believe in nor however you pray can give salvation to you. Salvation results only from the sum of the constituents of the soul: love given, forgiveness granted, peace made, freedom (Rév d'Arès 10/10) respected.
The days are over when the men of the Church and the faithful used to exercise control over History and pretend to be unaware of the slaughter of Cathars and Bogomils, the Inquisition, the co-operation between religion and politics, love for warfare, the vices of clergy, etcetera. Before long Islam will no more be able to keep silent about the wrongs and murders committed  in the name of Allah. Other religions will set about modernizing themselves.
Actually, men might well have not lost faith; they might be looking for the solution of Evil's mystery. The solution is delivered by The Revelation of Arès and its prophet, but the world still consider them to be tall stories in addition to the traditional tall stories. And when the world understands that they are the right Path instead, we shall beware of the strong religious people prone to resemble the Arès Word in order to regain their supremacy and aura, in order to bounce back. The Revelation of Arès is disegarded today, but it will eventually rub off on some of its adversaries who will strive to  outlive it. Unfortunate confusions will be likely to arise then, but we will traverse that minefield safely if we keep capable of quietly retaining our natural flexibility. wisdom and patience; we will come out of them unharmed.
The Children (Rev ofArès 13/5) of Life (24/3-5) cannot find the Right Path by trying to make the law of the rats (xix/24) fairer, forcing society to be better through regulations, imposing a morality, doing away with nuclear warfare, thrashing the wicked, making the police and the judges amiabler, etc. The Children of Life will change the world  (28/7) only by changing their own lives (30/11), regardless of their social standing, by carrying out a revolution in their own lives, by turning themselves into beings of love. We can progress but by regarding each human life as sacrosaint, just as we regard the Maker's likeness and resemblance as sacrosaint (Genesis 1/26).
The world will change indeed, if the Arès Pilgrim, once he or she has turned too loving like the Father (Rev of Arès 12/7), multiplies and makes himself or herself the knight of faith, that Søren Kierkegaard talked about. The Arès Pilgrim is to  be resigned to suffering the circumstances just as the knight of faith is, because he or she is aware that his or her effort of love is just a real drop into the ocean of efforts of love by plenty of generations whether current or future. One Arès Pilgrim cannot be successful when alone to achieve the Father's great Plan. His or her love of the neighbor exposes him or her to hazards, but it may help him or her climb the Heights, which may be done only when all people together climb it (25/4). He or she knows that love succeeds only if it spreads in sheer force of numbers. He or she knows the immediate impossibilities as well as the future possibilities by the daring leap into the unfulfilled, that is trust in the Father's Word. The knight of faith has fallen in love with the king's daughter and he is aware that his love is getting nowhere at present, but he thinks, "There is another way the girl I love may be conquered, because I have faith that God fixes everything." That is the profoundly existentialistic view of genuine faith. Kierkegaard admired the knight of faith in helpless love with the king's daughter. Kierkegaard thought that one needs strength, vigor and freedom of mind to construct anything on resignation. But the one that knows that miracles sprout and blossom on resignation can do anything successfully. Wonders, which are supposed to be beyond human forces, are sensibly conceivable, however. Kierkegaard exclaimed, "Thanks to faith I give nothing up. I get everything just as Abraham not only did not give up Isaac, but also got him."

A major preamble: For a long time I used to mean "encountered by a missionary" by using the French past participle or the qualifying French adjective "missionné". I thought I could permanently use that word in this sense, which is totally opposed to the French word usage, just as I use French words like pénitence or pénitent. However, pénitence and pénitent appear in The Revelation of Arès, so I cannot keep clear of them. This is not the case for the French verb missionner, to the French meaning of which I have to come back.
As the blog is read by a lot of curious persons or foreigners who make use of dictionaries, I have to give meaning of "sent out on mission" to the French past participle or the qualifying French adjective "missionné". So the title of this entry "Vers qui suis-je missionné?" means "Whom am I sent to missionize?"

Whom am I sent to missionize? I am not sent out to the men and women, the multitude, whom I would like to convert, but I am sent out to the ripe or ripened wheat heads, the people worth harvesting  (Rev of Arès 5/2, 6/4), those who almost always unknowingly bear premises of penitence and love, which are bound to save the world from the sin of sins (38/2). Other people may possibly be converted by my mission, indeed, but this would happen fortuitously; they are not the persons the Father sends me out to missionize. They are the scarce inextinguishable miracles of the eternal childbirth by Life (24/5).

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At first I thought I was sent to missionize the global humanity, because The Revelation of Arès gets to speak to all of men. Next, I read the Word of Arès more carefully, so I understood that Its readers were supposed to be people capable of understanding It quickly, gifted with metaphysics, qualified to imagine the True beyond religious commonplaces and clichés or mental stereotypes, in the breath­takingly distant infinite of The Revelation of Arès.
I have had some indication as to the existence of the Inexpressible, the Power (Rev of Arès 12/4) or Life (24/3-5), that expresses Itself always obliquely through Messengers or Theophanies and never shows up other than through the vast cosmos and all of the manifestations of life.
I have sometimes ventured to talk about eternal depths or profundities or about absolute freedom (Rev of Arès 10/10) to utterly unprepared people, but I have forever found that I soon exceeded the spiritual accessibility threshold of the system's captives, that is, a vast number of human beings. I disconcerted them but failed to enlighten them. I came to understand that it was prudent not to come to topics about the freedom sub specie æternitatis, marked by eternity, a major which hermeneutic principle, which prompts people to a way of timeless reading of the Bible, a way neither diachronic nor social or political : "In the Word you do not find either a front-word or a post-word".
On the sinful Earth, ever since Adam (Rev od Arès 2/1-5), ever since the noise entered his head (vii/7), freedom has never been given; freedom can only be gained through penitence and  love. On Earth there are just resistances which man has to conquer, barriers which man has to overcome; all of dreams are abstract and there are not many humans able to make them come true. The small remnant (Rev of Arès 24/1) is able to do so. Moreover, even the most zealous missionary cannot tell all that he has to tell. He or she has to speak elliptically. Should I warn a casual interlocutor that the tree of Evil is shaky and might well fall upon the world, I do not need to make a speech ; I scream only, "Just be careful of the sin of sins (38/2), a disaster!", but how many people understand me ?
"A work of the mind is inevitably allusive," said Sartre, but as much as we can tell unkown persons on the street is worse than allusive, it is inevitably very summary, rudimentary. Barring a miracle, which may occur at times, who is capable of changing his or her way of life (Rev of Arès 30/11) just hearing a word by a street missionnary? It too is almost always useless to prompt anyone to read The Revelation of Arès, because such a reading by any disassociated mind is very soon given up; what is more, that mind is unfavourably impressed, due to a feeling of emptiness, weirdness or  pointlessness.
Unless he is specially clear-headed, the average human is not rashly prone to jump into the Fire (Rev of Arès xLi/7) barrier, which separates him from the eternal Universe (12/4), to which the Word calls him on to join. Except when the uncommon wheat ear appears, very few men nowadays think that that which we have to tell them is worth the time and effort required to examine it. Not because the men of today do not wait for a message. They wait for a message, but our messsage is not the message they are waiting for. They wait for a message that religion, or politics, or science will never send. Our problem is that we have to drive home that discrepancy, which has pushed the world into a blind alley and prevented it from finding the right way towards the Marvels (33/8).
Who is that ripe wheat ear that I am sent to missionize? There is no indication in The Revelation of Arès. After a few minutes dialog on a sidewalk, I can only feel the slight warmth of the candlestick (Rev of Arès 32/5), the lampshade of which the human being might well be. But my acumen distorted by my love of the neighbor and my incessant hope, cannot guarantee anything. The candlestick may be an atheist likeable even though incurable or a devout believer who thinks with a great religious passion that his or her relation to God is a personalized relationship, or a definitive follower of the "Eastern wisdom" or the "occult arts", or a naïve human who has the vague faith of the coalman, in short, he or she may be anyone among the vast masses of people clinging to any principle loosely connected to my own ideal. Will that person I encounter be able to help me change History? Then I start thinking back of Hippolyte Taine and his environmental theory (I discuss this lately). The principle that the ripe wheat ear seems to adhere to, which quite often makes the missionary locate him or her, may be anything the apostle may detect through love, but not through his or her intellect, because love is the funnel through which an unseen breeze of profound spirituality continuously passes, a spirituality that some human beings emit..
We are taught that Hyppolite Taine, the inventor of the environmental theory, wanted to build a scientific History. I doubt it. I think that he actually was looking for a historical man easy to spot or locate. I likewise strive to locate a forthcoming Arès Pilgrim of the small remnant, a builder of the world changed, the beginning of another History. History either past or future is never built from sources substantiated, because nothing is ever totally substantiated, but the small remnant's Arès Pilgrim to come will build up without any observable roots, because he is not at the time of the encounter the one he or she will later be when he is a penitent and havester. On the one hand, I never venture onto a too early assessment of the reasons to be of the human being I encounter. On the other hand I believe in miracles, I believe in re-creation, which may be a self-recreation qui peut-être son auto-recrétion, which may make him or her a modeller of the future. Thus, the time of the encounter may be in touch with the future as well as the past: the ripe wheat is and will be. My intuition, which has been refined by faith and prayer, has forebodings, it never keeps away uncertainty as well as certainty.
It is inevitable that you cannot catch the feelings, even those reduced to a minimum, in a human being casually encountered. You can only make a guess at them. Everything is possible as well as impossible; which takes me to the need to find him or her out and, what is more, create him or her. Things whether mental or spiritual have dependencies and conditions. Will the man or woman I encounter have the essential prerequisite for taking part in the change of the world?  There are three ways in which the events of History whether past or future may be ranked: Race, environment, time.  The same goes for uncovering the ripe wheat ear. The race has nothing to do with the skin color; it is nothing else than the race The Book (Rev of Arès xii/5) tells about. It is that which the apostle senses at first before he senses the environment in wich no fierce intolerance should rule, for the environment where the being encountered lives is major. As for the time we are highlighted by the general mechanism of human life — Is the piston at the top? below? halfway? — and by the usual dialectics of the subject, that one can localize during the the verbal exchange.
Actually, during the encounter the apostle can only catch sight or rather hope for the range of capabilites of the person encountered. Of course, nothing gives any argument to conclude that there is no mistake, because anything important that man creates in History is never more than a hunch in the beginning. Taine — why am I thinking of that guy that assiduously? — told about "laws of human vegetation," , if I remember correctly. Is there any human being that would not be filled with metaphores with regard to the trend of man vegetation towards continual changes and complexity? "The circumstances, that influence the human plants, change again and again in order to develop some species, but etiolate others." Taine wrote in substance, "Sometimes there is a cold greenhouse, sometimes a tepid one, sometimes a hot one." To see a real Arès Pilgrim of the  small remnant developping does not only depend on the person, it also depends on his or her environment and on time (Rev of Arès 12/6). At the beginning I can only evaluate whether the person I have encountered is endowed with the necessary spiritual subtelty.
The ripe wheat ear is not sitting on a decree of Providence. We have to make him or her an Arès Pilgrim of the small remnant, if that may happen ever. The Father has not made each of us only a harvester. He has made each of us a miller, too, and then a baker. Every person encountered might well be a prophet one day, who will help change the world (Rev of Arès 28/7) by dint of changing the persons encountered into prophets. Prophetism is a global movement; I am just the precursor of it.

A street pulsing with life is running like a river, but just stop anyone and you blow out the river to impenetrable, insoluble, turbid splashes!
Just speak to the human you have stopped; unless he or she is ahead of time drastically resistant or permeable to that which you tell, you in 95% of cases will have in front of you an enigmatic splash. Are you listened to? The listener more often than not is just an imitative creature, who has learned how to look interested. Are you repelled? You cannot know whether you are repelled by someone that does not have time, or someone that does not like you, or someone whose concerns or own self keep away from anything.
Are you aware of whatever makes your apostolate that impenetrant?
This is so because the world is stiffened by its secrets.

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The world is secret and, trust me, it is secret to the Creator likewise. Had the mankind ever been docile and  transparent to Him, He would have never sent out prophets to them and tried restoring His Family ever since Adam's defection (Rev of Arès 1/1-5, vii/7-13). Talking like that rings sassy and even offensive in the ears of religious adulators, but this is that which the global situation puts forward: With everything that is happening, it is as though the too much loving Father had conditioned Himself for the Child (13/5) that He had made man, His Image and Likeness (Genesis 1/26-27) by sharing His Freedom (10/10) Attribute with him. Why does The Revelation of Arès start its paraenesis by sadly reminding of Adam's disastrous rebelliousness (Rev of Arès 2/1-5), after its severe rude remark towards the clergyman that it lectures, its very personal thunderous introduction versus me (1/1-12)? It is because Adam is the restive root of the huge Tree of Creation, the created rebel Child (13/5) who pollutes its sap everywhere up to the infinity.

The mission of the Arès pilgrims is not to found a new religion or mysticism, but it is to spread the True (Rev of Arès xxxiv/1-4) and to harvest apostles of the True. The True advises man to become penitent (8/6) by learning how to love, forgive, make peace, free himself from all prejudices, and reminds the masses that they devote themselves to misfortune if they keep on turning down or ignoring the Creator's sublime Design (28/27) by retaining part of their pre-genesic animal life, which is impulsive albeit exciting,  indeed, but also complex, painful and fatal.
Secret begins early. Children and teenagers begin keeping their thoughts secret when they are unheard or misunderstood. Such was the case for me. After my father died in March 1942, when I was in my thirteenth year, I as a teenager was going to live with my elder sister, Cécile, who would soon become accustomed to keep her little secrets, which she shared with nobody ever, and my mother, Lucie. It became increasingly clear that we my mother and I disagreed about almost everything, so I began keeping my thoughts non-shareable within me for my adolescence years. My nature was not secret, though. Later on, we my wife Christiane and I would have no secrets for each other and raise our three daughters ensuring that they would never be afraid to express their feelings and viewpoints, whatsoever. That desire of openness and straightforwardness under one roof permitted us in contrast to our candor to realize the sort of cover-up that used to stifle life nearly everywhere the world over. In particular, secrecy, that obscures or disguises the thoughts of people whom the apostle approaches in the street, is a very big problem, because it delays knowing the other one and finding the means to be listened to by him or her.

Only an human being that gives up his or her secrets can re-create the world and open up to the future. Nowadays, in order to elude Big Brother and his slaves, human beings have made themselves puppets, the secrets of which pull the strings; they have made the world a savage tight absurdity. As for the apostle, he should strive to liberate from his or her secret thoughts and voids the man he or she meets, all the more the proselyte. The apostle cannot lose heart against the innumerable human who has come to put lampshades on his or her conscience and conceal his or her secret thoughts and voids. That human, who however may be a ripe ear of corn, is unfit for penitence ; he or she cannot receive anything from the world and give anything to he world; he or she is just a signpost in the middle of the desert, which is to be transplanted in the middle of the Field (Rev of Arès 5/2-6, 13/7, 14/1, etc.). Our mission has to be aware of this problem, which is not insuperable, but which is difficult, cryptic, recondite, and which requires a relentless search for the right Light.
Egotism, mistrust, hyperprudence, apprehension, embarrassment, caution, the citadel of habits, disregard, apathy and even courtesy at times are secrets which inhibit freedom, and which mummify (Rev of Arès xLix/7) conscience. The sui generis conscience, when double-locked, can do nothing for the world's conscience (polone, xxxix/12-13) and that is how the world is dying. Secrecy stiffens man more than haughtiness. When a human cannot any more share himself, he or she stop existing. It is impossible to give back life to Life if you do not send to hell all that makes a being a non-being, that is, secrets, whatever they may be.  A human being cannot change his or her life or find joy and merriment (30/11) if he or she fails to cast out his or her secrets, that is, the citadel we have to lay siege to.
The memory of the beginnings tells the story of the Early Christians before the regulatory Church appears and puts them in chains. Among other features of the early Christianity were the reading of prophets, the sharing of means of sustenance, prayer of joy and hope instead of the vested, begging, grim Jewish prayer, the fraternal communion, the practice of pouring out their hearts (Acts of the Apostle 19/18) so as to unload the secret thoughts, which poison the relationship life. To get rid of one's secret thoughts was not really novel in the Jewish society (Books of Baruch, Daniel), but in the early Christendom it was to become a practice that would make general penitence fit to win over the people (Acts of the Apostles 2/47).s

Football invigorates the mind, so there might be an urgent need for reopening stadiums. By contrast, the government do not seem in a hurry to leave those to gather together who long to relive the encounter with the Life  (Rev of Arès 24/3-5) and the Embrace (38/6) with the Mother-Father.
Still nothing informs us that we will be allowed  freely (Rev of Arès 10/10) to take the Fire (xLi/7) at Arès in 2022, but as soon as I am informed that all is authorized anew, I will announce it in the blog.

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The nanny State, which claims that it is divinely accountable for the lives of the French, who it seemingly thinks are eternal, like a breast-feeding goddess thinks that a flying dragon calling for human sacrifices is swooping down on her nurslings, has shut doors, windows and shutters of nursery France by nailing them up and even nailing down the presumptive martyrs at home. It's no joke! According to the Olympic mathematics between 300,000 and 500,000 human sacrifices to the fierce virus god were supposed to be expected (The newspaper "Le Monde" March 2020).
The casualties, Zeus be praised!, were ten times less (and even less so because of comorbiditie, actually) numerous thanks to saint Emmanuel of the Developing Republic, who faced the hydra. It appears that he probably inspired by ancestor Theodor of Amasea — saint Theodore of Amasea in the Greek Church, who would later become saint George in the Catholic Church — killed the dragon by stabbing it tens of millions times into the deltoids with his spear. Theodore had seen his victory as the sign that God  considered him as ready to face martyrdom, but saint Emmanuel of the Developing Republic is not a superstitious innocent; he has won scientifically! Nevertheless, he is somewhat unsure about his triumph, he persists in keeping the French people gagged and restricted to a lot of sanitary limitations until...
Well, by the way, until when?
Will we have to keep the Arès Pilgrimage shut for the third year in a row? This, to my mind, is more than an infringement of freedom, this is a barrier to the basic function of man, which consists in enriching the mind, creating the soul, binding to the very meaning of life, that is, building destiny, love, faith, extending life to infinity. Certainly none of men needs a pilgrimage for that. All man has to do is love, which is the focus of penitence, and which reunites you with the Creative Love. But vitalizing love in a place like Arès where the Fire of Creative Love has broken out empowers the Will to Be. This is why we are spending a difficult time being unaware of whether opening the House of the Saint Word is to be authorized or unauthorized with total freedom in 2022, and whether we will be allowed to put our hope under the life-giving Water of Life. Saint Emmanuel of the Developping Republic has stopped an activity more important than economic activity, I mean spiritual activity that extends to the eternal outcome.
Says Sister Chantal C. chairwoman of the Pilgrimage of Arès, "The Lourdes pilgrimage has taken place in 2021, but under the iron rule of duties suitable for a religion which revels in laws and rules, and which sees a pilgrimage as devotion on a place where the extraordinary hangs overall: conversion, recovery, healing, miracles, etc. We Arès Pilgrims beg to differ. as we do not go on a Pilgrimage to Arès because the Maker might work Wonders there, since His Wonders (Rev of Arès 33/8) already lie within us (5/1), but we go there only because, just as some landscapes give delight and inspiration, the place makes it easier to understand the Message that Heaven launched in 1974 and 1977 and to determine what to do with your life.
The Pilgrimage to Arès is the haze before the Dawn (Rev of Arès xix/18), the free admission into the Mystery (33/19); freedom is its main feature, because it has been founded for the free (10/10) Children (13/5). We cannot see how wearing a mask, distancing from one another, signs on the ground, tough scrutiny, and so on, could match anything that we expect from the Saint's place. There is a single imperative, which is obvious:  peace, respect for other pilgrims. For the rest, every pilgrim goes anywhere all over the holy place of Theophanies just as his or her soul will do throughout the unlimited Universe, every pilgrim prays or meditates according to his or her own determination, because the Creator Who manifested Himself there in 1977 is the free Creator of all of the free humans beings

At Arès, France, in 1974 and 1977, the absolute Being makes a frail (Rev of Arès xLvii/9) contemptible (21/3) being's throat  (xxxi/16) a Light (ix/8) fountain, a just prophet (xxxvii/2), whom He names Mikal (xLvii/9) or the hawk (or falcon xvi/14-15, xix/24, xLv/14-26). The hawk begets other hawks (xLv/14). Whenever a missionary says this to people he or she meets, most of them do not care and even scoff at it. They cannot understand — understand in an absolute sense — that the event of Arès opens an unhoped-for door to Good, to the root of Eternity, in other words to the Being that only a few earthlings conscious that they are some dust from the Being can sense.
The Being is more than God; It is Life and All that stems from It infinitely.
For almost forty eight years I have slowly, though firmly, realized that the Being as well as His vestige which the being is — I am, you are, the other one is the being in an effort to retrieve the Being, or Life (Rev of Arès 24/5) — are not philosophical concepts. Being and being as words are just noise (ii/7-13, vii/4-16, xi/4-6, etc.) and sinful humans cannot hear well but the noise, though by the exercise of love, which The Revelation of Arès calls penitence, they can sense the distant track of the Being in the mists of Truth.
When I say Being and Non Being or being and non being, I have Parmenides (circa 500 before Christ) in mind, who sang "the Being is" but the "Non Being is not".
But what is It ? What is It not ?
The Revelation of Arès gives an answer: Open your throat, give the Word, (so) It is (i/4).

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All that brings back the human to his spiritual Chilhood (Rev of Arès 13/5), which the Word of Arès calls Salvation, is the Being.
The converse is the Non Being, specifically that which does not save or is not saved.
By beings, for want of a right word in  man's language, which is always inadequate, we can mean the sinful vestiges of the Being, that is, all of sinners, us included.
Masses at this time constitute the huge citadel, which the cement of sin has concreted (rejection of the Light), the transient system of Non Being that Adam once created (Rev of Arès 2/1-5) opposite Life or opposite the Being that Adam did not want and his descendants still do not want.

The Non Being, which is a reality, but a nothingness by nature — nothingness is void, but takes up a large amount of space, hence its reality  —, is the Being what Adam once created (Rev of Arès 2/1-5), it is the Being turned down, life generating the void or at least the threat of the void. Nowadays the being, which is a debris of the Being, still like better aging, illness and death than his Mother Life. The non being likes better the neverending vengeance (27/9) of his justice than never-ending love. Why? This is a mystery.
We are sent out to get the world out of that mystery.

Would anyone understand what the being is, who is a piece of Being debris, he or she must bear in mind that the being dies after a few decades of life under illusions, notably illusion about his or her existentiality and sustainability.
The woman bears the organs of human genesis, so she is the flower of the short earthly life; the man pollinates from flower to flowerer. Once the being is dead, he or she can outlast himself or herself through the soul, but he or she has no sex or brain anymore. Only Mercy makes him or her last. The being is to last ad infinitum only if he or she used to love his or hers neighbor when terrestrial; love gives capability of returning to root Being, that is, the One, Love, Life (24/3-5). Abraham, Zoroaster, Moses, Buddha, Jesus, Mouhamad, and so on, are possibly beings that are melted or being melting into into the Being.  sont possiblement des êtres fondus ou en cours de fusion dans l'Être. Ici bas on ne peut rien percevoir du rapport entre être et Être.
Note that here below one cannot perceive by the senses the link between being and Being. Only metaphysics-eyed people can.

We Arès Pilgrims are assigned the task of deconstructing the citadel of the world (Rev of Arès 28/7), its way of life as well as its philosophy. We have to make the Children (13/5) of Life (24/5) see the Light again (12/4). This is a hard task entirely left to man's will, because he has been created free (10/10), he cannot but live free, and because the Maker cannot remove freedom from man and avoid destroying the crown jewel of His Creation.
The deconstruction of the citadel of the world was begun by Noah, Abraham, Moses, the prophet, Buddha, Jesus, Mouhamad and others who were milestones along the paths towards the Heights. The Arès Pilgrim are a new milestone. Is it to be the last one? There is an absence of precisions about it in The Revelation of Arès, because The Revelation of Arès does not tell fortunes, it  leaves up to man, the Child (Rév d'Arès 13/5), to recreate himself freely. It tells man only this : Be a penitent (10/6, 33/32)! Man grows or does not grow into a penitent or, in metaphysical language, he is or he is not.

The Eternal tells Moses :
I am Who is
(or I am Who I am).
Tell the sons of Israel:
"I am has sent me to you" (Exodus 3/14).
Being in an absolute sense means Being eternally Sanctity, Power and Light (Rev of Arès 12/4) in infinite reference to the conscience of Good.
What am I really?
If I am what the world has made me, I am not, but the world is, the world which is liable to spoilage and destructible.
If I am the Child (Rev of Arès 13/5) if the Mother-Father who has returned to me (viii/6), I am the being who is to return to the absolute Being.
I am completely free to choose (Rev of Arès 10/10); I freely am penitent or non-penitent, as The Revelation of Arès goes.
The man in the street, whom I address usually, fails to understand how free he is either to be nothing or reintegrate the Being farther than the Infinite.

I devoted myself to the subsidiary from 1929 to 1974; I have given myself to the necessary ever since 1974, and even not of my own accord. Life called on me a mediocre guy to follow It. Why me ? It is not known. That's what it was then, for the being and the Being do not merge in this world, they are just relatives. I have been called on to awake in man's nature love, forgiveness, peace, intelligence big-hearted and free from all prejudices, in short, the Attributes of the Being or of Life from  Whom man has issued. Ever since 1974 I have devoted myself to metaphysical puzzlement, which is the only item worth fretting about — what sort of substratum is mine and is it one of destiny? —, because the Mother-Father has asked me to refute that which the thinking animal carelessly names life. Yet, life is something else, to live is to be in order to retrieve the Being. To be is not a state or condition like a stone is a stone on a footpath or an oak is an oak in a forest. To be a human is an end in itself just as God, the Father, Allah, the Eternal, or Life is an End in Himself.

If, on the one hand, Life is the Being in the Infinite and if, as Life has scattered into the Infinite, to be a human means to live among the countless living, and if, on the other hand, Life si the clearest Name The Revelation of Arès gives to God, the Father, the Maker (9/6, 24/3-5, 25/3, 38/5, 39/5, xix/26), the global and coherent view of the Being and all the beings generated by the Being deserves and summons the courage of an acceptance, even though the occurence, albeit huge, has kept mysterious because it is traceless and can only be detected by a sixth sense, in other words metaphysical. The major issue of the earthly future is the  clash between the men that have and the men that have not the sixth sense, at the expense of love and happiness.
Lively in peace Mikal should be, says The Revelation of Arès (xxii/21) regarding the hawk. Lively=completely living, that is, living and having the metaphysical sense. Each fledgling (xLv/14) has to be lively in turn, sooner or later.

The Being exists, as He spoke to men at Arès, France. Does the Non Being exist? It is the void, Democritus said. Some humans are definitive non beings and are going to remain so as specters (Rev of Arès 4/6-7, 16/15-16, 31/2, etc.). But almost all humans are provisional non beings. Only penitents can be claimed to cope with it.
The absolute Being is a Saint, a Powerful one, One of Light (Rev of Arès 12/4) ; He is Love (12/7, 32/3). We know that there are large amounts of lives, starting with the lives of the fickle penitents that we are, wich are just sporadic epigones of Life, but we hope that this flaw will not prevent us from ascending to the Heights.

Translation into French of Parmenides of Elea's part of poem "On nature".

Pour ceux qu'intéresse ce texte, qui n'est pas Parole de Dieu, mais qui est prémisse à Celle-ci, car il est impossible que le Père de l'Univers (Rév d'Arès 12/4) n'ait commencé à s'exprimer aux humains, Ses Enfants (13/5), qu'en Palestine. Le Père n'a sans nul doute jamais cessé de s'exprimer partout sur Terre aux Hommes après le mauvais choix d'Adam (2/1-5) et bien avant que n'existe la Bible.

Hé bien ! je vais parler, et toi, écoute mes paroles: je te dirai quels sont les deux seuls procédés de recherche qu’il faut reconnaître. L’un consiste à montrer que l’être est, et que le non-être n’est pas: celui-ci est le chemin de la croyance; car la vérité l’accompagne. L’autre consiste à prétendre que l’être n’est pas, et qu’il ne peut y avoir que le non-être; et je dis que celui-ci est la voie de l’erreur complète. En effet, on ne peut ni connaître le non-être, puisqu’il est impossible, ni l’exprimer en paroles.
Car la pensée est la même chose que l’être.
Peu importe par où je commencerai, puisque je reviendrai sur mes pas.
Il faut que la parole et la pensée soient de l’être; car l’être existe, et le non-être n’est rien.
N’oublie pas ces paroles; et d’abord, éloigne ta pensée de cette voie. Ensuite, laisse de côté celle où errent incertains les mortels ignorants, dont l’esprit flotte agité par le doute ils sont emportés, sourds, aveugles, et sans se connaître, comme une race insensée, ceux qui regardent l’être et le non-être à la fois comme une même chose et comme une chose différente; ils sont tous engagés dans une route sans issue.
Mais toi, éloigne ta pensée de cette route, et que la coutume ne te précipite pas dans ce chemin vague, où l’on consulte des yeux aveugles, des oreilles et une langue retentissantes; mais examine, avec ta raison, la démonstration savante que je te propose. Il ne reste plus qu’un procédé; c’est celui qui consiste à poser l’être.
Dans cette voie, bien des signes se présentent pour montrer que l’être est sans naissance et sans destruction, qu’il est un tout d’une seule espèce, immobile et infini; qu’il n’a ni passé, ni futur, puisqu’il est maintenant tout entier à la fois, et qu’il est un sans discontinuité. Quelle origine, en effet, lui chercheras-tu ? D’où et comment le feras-tu croître ? Je ne te laisserai ni dire, ni penser qu’il vient du non-être; car le non-être ne peut se dire ni se comprendre. Et quelle nécessité, agissant après plutôt qu’avant, aurait poussé l’être à sortir du néant ?
Donc il faut admettre, d’une manière absolue, ou l’être, ou le non-être.
Et jamais de l’être la raison ne pourra faire sortir autre chose que lui-même. C’est pourquoi le destin ne lâche point ses liens de manière à permettre à l’être de naître ou de périr, mais le maintient immobile. La décision à ce sujet est tout entière dans ces mots: l’être ou le non-être. Il a donc été conclu, comme cela devait être, qu’il faut laisser là ce procédé inintelligible, inexprimable; car il n’est pas le chemin de la vérité, et que l’autre est réel et vrai. Comment, ensuite, l’être viendrait-il à exister ? Et comment naîtrait-il ? S’il vient à naître, c’est qu’il n’est pas, et de même s’il doit exister un jour. Ainsi se détruisent et deviennent inadmissibles sa naissance et sa mort.
Il n’est pas divisible, puisqu’il est en tout semblable à lui-même, et qu’il n’y a point en lui de côté plus fort ni plus faible, qui l’empêche de se tenir uni et cohérent; mais il est tout plein de l’être, et de la sorte il forme un tout continu, puisque l’être touche à l’être.
Mais l’être est immuable dans les limites de ses grands liens; il n’a ni commencement ni fin, puisque la nais-sance et la mort se sont retirés fort loin de lui, et que la conviction vraie les a repoussées. Il reste donc le même en lui-même et demeure en soi: ainsi il reste stable; car une forte unité le retient sous la puissance des liens et le presse tout autour.
C’est, pourquoi il n’est pas admissible qu’il ne soit pas infini; car il est l’être qui ne manque de rien, et s’il ne l’était pas, il manquerait de tout. Contemple fortement ces choses, qui sont présentes à l’esprit, quoique absentes (pour les sens); car rien n’empêchera l’être d’être uni à l’être, et rien ne fera qu’il soit dispersé entièrement et de tous côtés dans son arrangement, ni qu’il soit reconstruit.
Or, la pensée est identique à son objet. En effet, sans l’être, sur lequel elle repose, vous ne trouverez pas la pensée; car rien n’est ni ne sera, excepté l’être, puisque la nécessité a voulu que l’être fût le nom unique et immobile du tout, quelles que fussent à ce sujet les opinions des mortels, qui regardent la naissance et la mort comme des choses vraies, ainsi que l’être et le non-être, le mouvement, et le changement brillant des couleurs.
Or, l’être possède la perfection suprême, étant semblable à une sphère entièrement ronde, qui du centre à la circonférence serait partout égale et pareille; car il ne peut y avoir dans l’être une partie plus forte, ni une partie plus faible que l’autre. 45. En effet le non-être, n’étant pas, ne saurait empêcher l’être de former un tout homogène, et l’être ne saurait être privé d’être, ici davantage, là moins, puisqu’au contraire il est tout entier incorruptible; car il demeure égal de tous côtés dans ses limites.
Je termine ici ma démonstration et mes réflexions au sujet de la vérité: apprends ensuite les opinions des mortels, en écoutant la trompeuse harmonie de mes vers. Les hommes ont prétendu signaler deux espèces d’objets, dont l’une ne peut être admise, et en cela ils se sont trompés ils les ont jugées de nature contraire, et leur ont appliqué des désignations entièrement séparées. Ils ont distingué d’une part le feu éthéré de la flamme, léger, très peu consistant, entièrement semblable à lui-même et différent de l’autre espèce; d’autre part celle-ci, qui a également sa nature propre, savoir, à l’opposé, la nuit obscure, matière épaisse et lourde. Je t’exposerai l’arrangement de tout cela, afin que tu n’ignores rien des opinions des mortels.

None of absolute Truth is within the reach of sinners.
And it just so happens that all of men have been sinners ever since Adam's days (Rev of Arès 2/1-5, vii/7-16).
Only relative truths are within our reach; in Arès' Word they are called the True (ii/8-9, xxviii/21, xxxiv/1-4).
In The Book, a Revelation on the Father's terms, the True is everywhere the substitute for Truth, which is peculiar to The Gospel delivered in Arès by Jesus.

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What's more, no unquestionable truth is within the reach of any experimental science, because a counterexample just might appear in all fields, in mathematics because the coherence of the terms depends on the selection of axioms, or in astrophysics, or in the ever-changing field of man's thinking and business.
Absolute Truth is inaccessible in metaphysics. Even though we take as granted for being true the Father's Sanctity, Power and Light (Rev of Arès 12/4) or the Life (24/3-5, 25/3, 38/5, xix/26) as the Father's substance and nature; these points of Truth are indefinable, unanalyzable, nebulous.
And even from a material point of view, continents and islands facing onto the sea, death in the face of life, stars facing each other, are just temporary conditional truths, because everything everywhere constantly moves and changes shape and position either quickly or imperceptibly.
The Voice that spoke in Arès in 1974 and 1977 undoubtedly expressed absolute Truth, because It ignores uncertainty, error or the lie, which put a great strain on man's statements, but we are enervated by sin, the dilusions of our self-importance, and unable to detect absolute Truth.

The number one problem in the sinful world is the problem of the truth, which has been ruined by the freedom of confusion emerging from the hubris as substitute for the freedom of Good which had emerged from love. Once love of neighbor was turned down by Adam, the name assigned to the human creature, maybe not that long ago, mankind disintegrated and dominations appeared (Rev of Arès 2/1-5, vii/7-16) religious, political, philosophical, legalistic, scientific; they made up truths, which each domination calls the truth still nowadays. Finally, none of laws in the world's amphigory of numberless laws accepts contestation, so the world is just made of an amphigory of injustices and, worst of all, the complete extinction of the notion of love and forgiveness among judges. Hence the difficult way of life of the biofrail mortal beings the disintegration of the Absolute has made us. The Absolute will not re-appear until the first light of the Day (Rev of Arès 31/8), first from a distance and then drawing near little by little after a multi-millennial night of sin, which only penitence can overcome (30/11).
The Revelation of Arès tells the True instead of Truth, that is overly indefinite today. In the verse: I have led their journey (of the scandalized) to the Truth (28/6), Truth means a direction, but not a goal reached. In the verse: The Truth is the world has to change (28/7), Truth actually means "future sole solution" and has no current meaning. Even in the verse: I have spoken in parables to strengthen your trust and give you the Truth with no ambiguity (38/5), Truth has not an absolute meaning, because parables are just allegories which raise an inapproximable Teaching, which sin hides from sinners.
Is there any word more inadequate than the word truth in man's language?
A bicycle stays upright when running thanks to the gyroscope effect, but this is a True likely to change tomorrow, since the Saint (or Holy one) told me: (When) I say : "The air (was) thin, (but) it is thick (now)," the ship falls like the stag into the  ravine (Rev of Arès xvi/11), in other words: the chemical and physical laws are tentative and might alter. Whatever goes from the bottom up could go from the top down.
Even error may be just considered as falsehood according to the need to tell or hear, for today's light is likely to be the dark tomorrow. There is also the need to summarize, oversimplify or put things into perspective, the erroneous memories, confusion, brain fatigue, which may be blurring the True and be deemed as lies. As to the real lie, which is an intentional deceit, it is often the most harmful sin because it probably is the biggest cause of evil in the current state of knowledge and human relations, but it may happen to turn into tomorrow's True, if it originates from a benevolent imagination or a necessity to anticipate.

Life (Rev of Arès 24/3-5) opens the True and allows a ray of blinding Light of Truth to pass to us through that fanlight in order to trigger a saving change among its Children (13/5). But we are still too sinful to find out how to use that prodigy. From January 15 to April 13, 1974, Jesus came to me and delivered The Gospel Revealed in Arès to me, and from October 2 to November 22, 1977, the Father manifested Himself to me in an extraordinary festival of lights, sounds and the Voice that gave me The Book. I thus testify two tremendous events honestly and carefully. However, I soon discovered that the veracity of a testimony brings about conviction and change of life (30/11) but among very few people. We are still too sinful to grow aware of the proper way to use the True and the foreboding of Truth. Had I given the absolute evidence that the entity that spoke to me in 1974 was Jesus and that the entity that spoke to me in 1977 was God, men however believe only what they want and are able to believe. Amidst sinful masses everything is circumscribed by the focuses, the accepted notions and the prejudices. Therefore, the True and Truth are unconnected with faith and the decision of changing the way of life, which is a very important fact, because it factually means that we have to learn how to match supernatural events with man's mind. The acting belief at this time is just a mental operation, which only a few people achieve more or less according to their spiritual porosity. This is one of the big hurdles that apostolate has to overcome.

How to express Truth? In spiritual matters there is no other means but to bear witness to your belief. However, bearing witness is always a questionable act.
But, all the same, there are probabilities of going from a tiny True to a trifle of Truth in circumstances bigger than other circumstances. When an atheist tells me : "God is a human invention," I reply: "You can say that again. You're crowing about your atheism, but you are God yourself. ." He gazes at me incredulously. I continue: "The Bible says that man has been created in the image and likeness of his Maker (Genesis 1/26-27) ; the human creature and the Creator are virtually one, in fact."
It may be the case that error, which is constantly denounced for the sake of accuracy, which is that important to materialists, is profitable to the great expectations. An acquaintance of mine, who was a highly materialistic atheist, lost his wife and felt devastating grief. At the funeral I told him: "I think you consider her as nothing more now, just some dead flesh as dead as a pile of rocks, as you remarked of your late mother. Mourning for her is senseless, therefore ; replace her just as you replace the pebbles in your garden." He unexpectedly outraged moved back a step. I continued then : "However, you look unsure if the life of your loved one is just a pile of rocks now. You are crying, because your materialism might well be erring. Yet error, even the merest error, is formative, because it alerts your mind; it gives you pause to reflect. Doubt helps one to make progress. As long as a man is overly sure of himself, he stops searching further, so Truth stays beyond him. If you are doubtful, even slightly, you are a man worthy of the tremendous values of the spirit. There are failures which teach us much more than truths did in which we used to believe previously. Pascal said: "Suffering teaches much more than serene happiness can teach." My friend got annoyed with me—he has remained so so far, I think—, but he started believing in afterlife, which might be an initial turnaround into a larger belief, which might be the first steps on the path that leads from the True to Truth.

Truth is not sayable. But I wish I were mute rather than unclear when I speak the True, because I often happen to express myself quickly for lack of time for preparing my statements. Speaking often means struggling, when I have to say what is unsayable like low recalls of events or inaccessible things like the afterlife, the state of the soul after it has got rid of the brain and nerves, after the cells that drive intelligence have rotten away. When you have to speak in a state of transcending the self, you embroider, you rattle on. Sometimes, it is the simplicity of what you are telling which make people nonplussed, because everything has gotten complicated in the world and much of what is too simplistic or oversimplified is just perceived as shade in a thick haze. Yet, the work is much more made by hearers than by authors. The storyteller is less capable of telling stories that the hearer is capable of listening to stories. So legends form. Who knows what is bound to survive or disappear of all that is told? I think that all written works are made by readers as well as writers. What is important is not what is said, only the resulting experience is important. All the rest has no importance.

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