august 26, 2014 (0158US)
from the monkey bridge to the footbridge
It's no use condemning Israel for this and
ISIS for that as long as we have not turned round the
violent mens' beliefs against themselves, for they are
also God's creatures, only blind sinners. Here's the
real tragedy: Man's moral inadequacy and insanity. When
I was a young man doing my military duty in the French
Navy I was unconscious of the evil I might do. Nobody
had shown me a different way and like most men of this
sinful era I had no natural gift for goodness. Nowadays
good and respect for life are principles to be taught."
In Indo-China sixty five years ago
some rivers could not be crossed but by slowly perilously
walking step by step on a tree trunk called a monkey bridge.
The crossing was hard for a man carrying a fair gear, but
impossible for a man much weighed down with a heavy one.
My reply to a
very dear brother’s Facebook entry on August 24,
From 1974 until recently I read the Quran as if I crossed a
spiritual monkey bridge. This monkey bridge, which I
negociated laboredly, is now wobbling and cracking, so I
Loaded down with the heavy Quran my soul cannot cross over
anymore. Which is the Quran ? The one I open in front
of me or the one read in the Islamic State, ISIS, by the
Muslims who behead or slit the throats of the unfaithful?
How can you pass, even by balancing perilously, from
the exordial words In the Name of God the Merciful the
Compationate, that every sura is topped with, or from
verses like Muhammad 47/4 : If you encounter
infidels, hit them in the neck and bring them down, then
chain them up, but once the war is over set them free... to
the cutthroats of the Islamic State, ISIS, now called
Caliphate by its supporters? Where in the Quran does Caliph
Abu-Bakr al Baghdadi hear God tell him to kill infidels?
Doesn’t the Quran say, Never compel belief from
anybody in religion (The Cow 2/256)?! The time has
come to stop searching in the Scripture, so as to bear out
murders, chains of cues among which a single link seems
strong and the additional links are vague enough not to deny
the former straight out.
As to me I can see the doubtful links well; they make my
monkey bridge rot, so it cracks and collapses into the
uncertainty waters. I can no longer cross from The
Revelation of Arès or the Sermon on the Mount to
the Quran. The Political Islam that I can now observe is no
more heir to the Quran than Israel is heir to the Old
Testament and the Church Christianity heir to the Sermon
on the Mount!
Now I need a wide sturdy footbridge instead of a narrow
shaky monkey bridge, so that I may cross to the other bank,
from which for the time being I can hear the lip of
the wicked one pour out his hatred and threats on Allah’s
behalf, but on which I cannot see any more light,
sat all (Rev of Arès vii/12).
The Revelation of Arès says that Muhammad
was the wisest and the most highly valued (Rev
of Arès 2/9) of the apostles, the voice
facing the dawn (xiii/15), that is, the apostle sent
out to a world which could become just and good at last. But
where is that world?s
There is no such happy world ; we Jews, Christians,
Muslims have to create it.
I have together with the Arès Pilgrims read the Quran as
God’s Word for forty years.
We have also helped get the Westerners to know the Holy Book
of Islam for forty years and curb the Christians’ prejudices
against it, the metaphysicists or rationalists' views on it,
but in the face of the murderous horrors committed on
Islam’s behalf in Afghanistan, Syria, Iraq and elsewhere,
how can people feel about it? They think that this Holy Book
is as bad as the Bible.
There are terms conflicting, or violent, or misread in the
Quran as well as the Bible, because those books were
published by unclean men, so they are unclean. Those books,
that prophets had listened to, were published by believers
with ill-unblocked ears and unrefined cultures, men tough
and ill with prejudices who, as they couldn’t grasp the Word
in its entirety, were unable to convey the Divine Suavity.
The too much loving Father (Rev of Arès 12/7) merciful,
compassionate (Quran, a preamble to every Sura) and wise
has not prevented those men limited by mental
inadequacy ever since Adam’s bad choice (2/1-5)
from acting badly, because He has created man free
(10/10) and cannot withdraw freedom from man unless
He renounces His Cration, that is, renounces Himself in a
But God is good at awaiting (Rev of Arès 25/9, 28/12,
Even in parts of the Scripture not much spoiled by man’s
inadequacy you can see that the Wise one, who is out
of time, is aware that sin has made man slow
and inlaid him into time (Rev of Arès 12/6). God
has adjusted his Word to mens’ time and done so in
two registers : the register of His eternal Truth
and the register of the immediate human truth.
Let’s realize too, that just as the Bible has books
written by man (Rev of Arès 16/12, 35/12) in it the
Quran probably has Hadiths (words and edicts by Muhammad)
in it. which the transcribers of the Quran, particularly in
Caliph Uthman’s days, were unable to tell from God’s Word.
Let’s remind too that God loves men, but that men understand
Him only through their languages which are inadequate,
Eventually let’s never forget that the Word has not been
given man to be believed, but to be achieved (Rev of
Arès 35/11). The Revelation of Arès reminds that
faith is achievement of Good, but not
blind submission to so-called laws. God is the Creator ;
he is not a lawmaker. Unfortunately it is from this
angle that religion has led most men astray.
Those difficulties and misinterpretations have numbed and
mechanized large numbers of Quran believers, just as they
had numbed and mechanized large numbers of Bible believers.
They have made large numbers of other humans hostile and
distraught. For instance, in Nice, Southern France, one of
our converts has suddenly begun stating that Allah was
another name of Satan. How could we refrain from both
understanding and worrying about such moral drifts?
Under these circumstances what does The Revelation of
Arès tell us to do?
It tells us to stop hallowing and dinning into the world
abstrusities, which reason would reject if their dedicators
were not industrious at laying them down and perpetuating
them in the form of religions compulsory (Rev of Arès
36/10) and even antagonistic, because they are
political under their piety masks.
It tells us to gain love (Rev of Arès 7/5,
25/7, 32/3, etc.), peace (13/6, 36/17, xxv/11, etc.),
intelligence (32/5) and freedom (10/10), which make
up the Good common to all men and their Father.
The Father asks men to remove the bandage from the mummia
(Rev of Arès xLix/7) so that they may perceive
His Marvels (33/8), which lie (28/6) beneath
the Scripture, because Good is Sanctity, but
the Scripture is not; it is just black and white,
cerebrality, matter and especially easy excuse.
The ethereal, unchanging, inexpressible, non writable Marvel
of the Creator’s Word, which is out of time, will
gush forth from man’s lower transcripts. Then we will feel
the Breath (Rev of Arès 4/10, 10/12, etc.) of
happiness and hope, from which Life will reappear
(24/5), the soul, the potential gateway to
This requires humbleness, which is the source of
light, and love, which is the prime mover of
We Arès Pilgrims endeavor to read the Bible and Quran in the
holy suavity of creative faith. The Creator, the Father of
the Universe, who is aware that the test of time, spite and
hypocrisy have long ruined his Revelations, sent to us an
infallible interface in 1974-1977 : The Revelationn of
Arès. It is the gate through which believers are
going to leave the night and the dissensions between them to
become brothers of the Dawn (Rev of Arès xxxv/7).
Now, thanks to The Revelation of Arès,
well-informed Arès Pilgrims naturally read the Bible dodging
man’s books; they see only the parts of the Word that
would not thwart The Revelation of Arès if they were
introduced into it.
But as for the Quran, which they can only read in
translations here and there shaky from Arabic, a synthetic
language, to European analytic languages, they have been
lacking a clear bridge. Not only do they have only a monkey
bridge, but it is wobbling and cracking under the horrors
perpetrated on the Quran’s behalf. They have read the Quran
forty years, but have never that obviously realized that
they cannot pass from The Revelation of Arès to the
Quran and vice versa as easily as they wish to.
Now, o Marvel, the Father is inspiring Muslim
brothers, He has given them perceptiveness. They have
understood that the Quran is still far from reaching its
absolute Clarity, which is obvious within Islam itself. They
are perfectly aware that a wide sturdy footbridge is needed
to give the Westerners capability of passing from the words
to the Core and the Muslims ability to go up to the
Core of Cores (Rev of Arès xxxiv/6).
This footbridge is under construction currently.
Who is its architect? An Arabian brother, a Quranic scholar.
He is taken in the beam of inspiration of the Master of
the Worlds (Quran, Al Fatiha). With courage (Rev
of Arès 14/3) and intelligence (32/5) he has
set about explaining the Quran in the Light of The
Revelation of Arès.
This significant major work has been on the go a few months.
Is it nearing completion or far from it? We don’t know. I
have read drafts of it finely-worked already, translated
from Arabic into French. I feel overawed, but the Father has
put me in charge of a mission, which my emotions can’t sway.
I know that like any fundamental evolution the work of our
Eastern brother will require a lot of sensitivity in order
to captivate the masses of routine-minded Islam, which
dislikes evolution, and among which we can see a great
number of Muslims quite silent about the criminal action of
ISIS. Our brother’s work as well as my thinking on it
require prayer (Rev of Arès 39/2), caution (35/10),
patience and advice (35/7) before we can
decide on when and how we will be able to make the suddenly
dazzling Quran spread over the huge Field of achieved
The Father -- that’s for sure -- has through a brother from
Islam given us something bound to replace the monkey bridge,
the footbridge by which we will cross from the shadowy light
to the Light and bridge the gap between the
Evangelic Word and the Quranic Word.
I think it useful and fair to say a few words to my brothers
and sisters about the matter right now.
---> Copyright Michel
july 24, 2014 (0157US)
cursive Greek writing of the original Didache
During the 2013 Arès Pilgrimage the blog presented the
Epistle to Diagnotus.
Here is the Didache during the 2014 Pilgrimage ; it dates
back to the late 1st century or early 2d century.
This very old treatise is written in Greek and gives an idea
of the spirit of the the early Christianity which The
Revelation of Arès enables us to renew in a way much
purer than this treatise which already shows an
ecclediastical sacramental organisation unrelated to Jesus'
I have deleted the parts of the Didache that show a
corruption of Jesus' pure teaching.
or the Lord's teaching conveyed by the twelve apostles to
There Are Two Ways
1:1 There are two ways, one of life and one of death! and
there is a great difference between the two ways.
1:2 The way of life is this: First, you shall love God who
made you. And second, love your neighbor as yourself, and do
not do to another what you would not want done to you.
1:3 The meaning of these sayings is this: Bless those who
curse you, and pray for your enemies, and fast for those who
persecute you. For what reward is there for loving those who
love you? Do not the heathens do the same? But you should
love those who hate you, and then you shall have no enemies.
1:4 Abstain from fleshly and bodily lusts: If someone
strikes your right cheek, turn the other also, and be
perfect. If someone forces you to go one mile, go two. If
someone takes your cloak, give also your coat. If someone
takes from you what is yours, don't ask for it back. You
1:5 Give to every one who asks you, and don't ask for it
back. The Father wants his blessings shared. Happy is the
giver who lives according to this rule, for that one is
guiltless. But the receiver must beware; for if one receives
who has need, he is guiltless, but if one receives not
having need, he shall stand trial, answering why he received
and for what use. If he is found guilty he shall not escape
until he pays back the last penny.
1:6 However, concerning this, there is a saying: "Let your
alms sweat in your hands until you know to whom to give
The Second Commandment
2:1 The second commandment of the teaching is this:
2:2 Do not commit murder; do not commit adultery; do not
corrupt boys; do not have illicit sex; do not steal; do not
practice magic; do not practice witchcraft; you shall not
murder a child, whether it be born or unborn. Do not covet
the things of your neighbor.
2:3 Do not swear or bear false witness. Do not speak evil of
others; do not bear grudges.
2:4 You should not be double-minded or double-tongued, for a
double-tongue is a deadly snare.
2:5 Your speech should not be false nor empty, but fulfilled
2:6 Do not be covetous, or greedy, or hypocritical, or
malicious, or arrogant. Do not have designs against your
2:7 Hate no one; correct some, pray for others, and some you
should love more than your own life.
My Child, Flee Evil!
3:1 My child, flee evil of all kinds and everything like it.
3:2 Don't be prone to anger, for anger leads to murder.
Don't be jealous or quarrelsome or hot-tempered, for all
these things lead to murder.
3:3 My child, don't be lustful, for lust leads to illicit
sex. Don't be a filthy talker or allow your eyes a free
reign, for these lead to adultery.
3:4 My child, don't observe omens (don't be a seer), since
it leads to idolatry. Don't be an enchanter, or an
astrologer, or a purifier, or be willing to see or hear
about these things, for these all lead to idolatry.
3:5 My child, don't be a liar, since a lie leads to theft.
Don't love money or seek glory, for these things lead to
3:6 My child, don't grumble, since it leads to blasphemy,
and don't be self-willed or evil-minded, for all these
things lead to blasphemy.
3:7 On the contrary, be gentle, since the gentle will
inherit the earth.
3:8 Be long-suffering and pitiful and guileless and gentle
and good, and with trembling, treasure the words you have
3:9 Don't exalt yourself or open your heart to
overconfidence. Don't be on intimate terms with mighty
people, but with just and lowly ones.
3:10 Accept whatever happens to you as a blessing, knowing
that nothing comes to pass apart from God.
My Child, remember!
4:1 My child, remember day and night him who speaks the word
of God to you, and honor him as the Lord. For wherever his
lordship is spoken of, there he is.]
4:2 Seek each day the faces of the saints, in order that you
may be refreshed by their words.
4:3 Do not initiate divisions, but rather bring peace to
those who contend against one another. Judge righteously,
and do not take social status into account when reproving
4:4 Do not waver in your decisions.
4:5 Do not be one who opens his hands to receive, or closes
them when it is time to give.
4:6 If you have anything, by your hands you should give
ransom for your sins.
4:7 Do not hesitate to give, and do not complain about it.
You will know in time who is the good Rewarder.
4:8 Do not turn away from one who is in want; rather, share
all things with your brother, and do not say that they are
your own. For if you are sharers in what is imperishable,
how much more in things which perish!
4:9 Do not remove your hand from your son or daughter; teach
them the fear of God from their youth.
4:10 Do not give orders to your servants when you are angry,
for they hope in the same God, and they may lose the fear of
God, who is over both of you. God is surely not coming to
call on us according to our outward appearance or station in
life, but to them whom the Spirit has prepared.
4:11 And you, servants, be subject to your masters as to
God's image, in modesty and fear.
4:12 You should hate all hypocrisy and everything which is
not pleasing to the Lord.
4:13 Do not in any way neglect the commandments of the Lord,
but keep what you have received, neither adding nor taking
4:14 In your gatherings, confess your transgressions, and do
not come for prayer with a guilty conscience.
This is the way of life!
The Way of Death
5:1 The way of death, on the other hand, is this: It is evil
and accursed—murders, adulteries, lust, illicit sex, thefts,
idolatries, magical arts, sorceries, robberies, false
haughtiness, depravity, self-will, greediness, filthy
talking, jealousy, over-confidence, loftiness,
boastfulness—those who do not fear God.
5:2 The way of death is the way of those who persecute the
good, hate the truth, love lies, and do not understand the
reward for righteousness. They do not cleave to good or
righteous judgment; they do not watch for what is good, but
for what is evil. They are strangers to meekness and
patience, loving vanities, pursuing revenge, without pity
for the needy and oppressed. They do not know their Creator;
they are murderers of children, destroyers of God's image.
They turn away from those who are in need, making matters
worse for those who are distressed. They are advocates for
the rich, unjust judges of the poor. In a word, the way of
death is full of those who are steeped in sin. Be delivered,
children, from all of this!
See That No One Leads You Astray!
6:1 See that no one leads you astray from the way of this
teaching, since all other teachings train you without God.
6:2 For if you are able to bear the entire yoke of the Lord,
you will be perfect; but if you are not able, then at least
do what you can.
6:3 Concerning food, do what you are able to do and be on
guard against meat offered to idols, for that is to worship
Baptism (see The Revelation of Arès Vigil 20)
Fasts and prayers
8:1 Your fasts should not be with the hypocrites, for they
fast on Mondays and Thursdays. You should fast on Wednesdays
8:2 And do not pray like the hypocrites, but rather as the
Lord commanded in the gospel: Our Father in heaven, holy be
your name. Your kingdom come. Your will be done, on earth as
it is in heaven. Give us enough bread day-by-day. And
forgive us our debts, as we also have forgiven our debtors.
And do not bring us to the time of trial, but rescue us from
the evil one.
8:3 Pray this three times each day (and once each night, Rev
of Arès 12/5)
The Eucharist (Thre is no eucharist ine The Revelation
of Arès, but the Memory of the Sacrifice Rev of
Arès 10/4. The best way to realize it consists in
being a penitent and a harvester of
penitents. These two actions — one is internal, the
other is external — are much more difficult than token
gestures which look like a mass).
Welcome Anyone Coming in the Name of the Lord
12:1 Welcome anyone coming in the name of Jesus. Receive
everyone who comes in the name of Jesus, but then, test them
and use your discretion.
12:2 If he who comes is a transient, assist him as far as
you are able; but he should not remain with you more than
two or three days, if need be.
12:3 If he wants to stay with you, and is a craftsman, let
him work for his living.
12:4 But if he has no trade, use your judgment in providing
for him; for a Christian should not live idle in your midst.
12:5 If he is dissatisfied with this sort of an arrangement,
he is a Christ peddler. Watch that you keep away from such
About every genuine prophet
13:1 Every genuine prophet who wants to live among you is
worthy of support.
13:2 So also, every true teacher is, like a workman,
entitled to his support.
13:3 Every first fruit, therefore, of the products of
vintage and harvest, of cattle and of sheep, should be given
as first fruits to the prophets, for they are your high
13:4 But if you have no prophet, give it all to the poor.
13:5 If you bake bread, take the first loaf and give it
according to the commandment.
13:6 If you open a new jar of wine or of oil, take the first
fruit and give it to the prophets.
13:7 If you acquire money or cloth or any other possession,
set aside a portion first, as it may seem good to you, and
give according to the commandment.
Watch Over Your Life
16:1 Watch over your Life, that your lamps are
never quenched, and that your loins are never unloosed. Be
ready, for you do not know on what day your Lord is coming.
16:2 Come together often, seeking the things that are good
for your souls. A life of faith will not profit you if you
are not made perfect at the end of time.
16:3 For in the last days false prophets and corrupters will
be plenty, and the sheep will be turned into wolves, and
love will be turned into hate.
16:4 When lawlessness increases, they will hate and
persecute and betray one another, and then the
world-deceiver will appear claiming to be the Son of God,
and he will do signs and wonders, and the earth will be
delivered into his hands, and he will do iniquitous things
that have not been seen since the beginning of the world.
16:5 Then humankind will enter into the fire of trial, and
many will be made to stumble and many will perish; but those
who endure in their faith will be saved from under the curse
16:6 And then the signs of the truth will appear: the first
sign, an opening of the heavens; the second sign, the
sounding of the trumpet; and the third sign, the
resurrection of the dead—
16:7 not of every one, but as it is said: "Then the Lord my
God will come, and all the holy ones with him."
---> Copyright Michel
june 5, 2014 (0156US)
Pilgrimage from June 21 to August 15
The believer of a religion or a sect tries to
be saved personally by strictly abiding by the
dogmae and rules of the religion or sect. An Arès Pilgrim
is saved by his or her personal pénitence
and apostolate or harvest of penitents. His or
her conscience relies on The Revelation of Arès intead
of dogmae and rules ; he or she knows that only practiced
Good saves. Which accounts for the Arès Pilgrims'
not making up a religion or a sect; they constitute a
spiritual movement, which is nothing but a bright rebirth
of original Christianity, which they quite simply call
The inelaborate salutary spiritual life is what people
come and look for in Arès.
The simple concern for penitence or Good
has driven away from the Arès Pilgrimage a number of
complicating matters characteristic of religions and
their specific pieties and pilgrimages. At Arès no
caremony or rite is set, only respect is set. An Arès
Pilgrim can unabashedly read the Bible, de Quran, the Veda
and other pious books, though he regards The
Revelation of Arès as the pure Word, as the sifter
that permits the appearance of the Truth from the dark
massed matter of a thousand beliefs, for the Truth is
hidden everywhere in the sand of the religious desert.
Salvation is not found in texts, anyhow, but it is found
in a life turned to Good. At Arès it is in the Fire
of Good that you will rekindle your faith (Rev
of Arès xLi/1-10), which is more than belief, power
to change your life (30/11) and change
the world (28/7).
Human beings of various religions can see differences
between them and sound very doubtful as to their likely
affinities. An Arès Pilgrim never see the
differences between men. All of men yearn for Good.
This reduction of various forms of faith to the common
denominator which Truth is — Truth is that
the world has to change, says The
Revelation of Arès (28/7) — is very difficult to
explain to the public; our missionaries are well-aware of
it. We look like simplistic people without an ounce of
personality. When people ask us, "What are you after
all? What do you do?" we reply, "Humans of intense
spiritual inner made of loving the neighbor,
forgiving all offenses, making peace, thinking and
speaking with warmhearted intelligence and being
free of all prejudices. All this goes off in each
Arès Pilgrim's heart of hearts; we call it penitence,
because it awakens the image and likeness of the
Father (Genesis 1/26-27) deep down, but it is as
unseen as Him in the eyes of mankind until His Day
comes (Rev of Arès 31/8).
What brings us together and gives us power is our shared
belief that only Good conquers Evil
and saves the individual as well as the world.
It is only on the Arès Pilgrimage place that you can
definitely see something visible and distintive in the
Arès Pilgrims: The Place where the Saint appeared
in 1977, the pilgrim's tunic and bare feet, his
or her prayer or meditation.
The Pilgrimage is very important to me, because I sort of
live through there what I lived through in 1974 and 1977
when Jesus and the Father spoke to me. It is a sacred time
of uppermost refinement and love. It is the same thing to
my brothers and sisters of faith, because they are my own
So to speak the Pilgrimage is the drive to reach Life
(Rev of Arès 24/3-5). Whenever people ask me, "How
can you be hale and hearty at your age?" I have several
answers and among them this, "I go on the Pilgrimage."
The Arès Pilgrimage is a special place and time. It has
done away with all that religions have exploited in
history with their pilgrimages numerous on the planet.
Religion makes the believer a wolf, a wolf in its
religious pack. The Arès Pilgrimage makes man a man, a man
of the whole world, the world that an Arès Pilgrim strives
to change so as to spare it the sin of sins
(Rev of Arès 38/2).
Spiritual life, penitence, Pilgrimage are not
actions achieved on top of or off everyday life.
An Arès Pilgrim regard them as everyday life.
The Arès Pilgrimage aims to give spiritual life and, once
spiritual life is gained, aims to make it grow stronger
In summer at Arès, France (33740, Gironde),
46 avenue de la Libération, June 21 to July 4,
from July 12 to July 25,
and from August 2 to August 15.
The Maison de la Ste-Parole (House of the Saint's Word,
where the Creator spoke in 1977) is open
on Monday, Tuesday, Wednesday and Thurday 18:00 to
on Friday 08:30 to 11:30
on Saturday and Sunday, also on July 14 and August 15
(except when they fall on a Friday) 17:30 to 21:00
Each pilgrim prays and/or meditates freely without
bothering other pilgrimsss.
Michel Potay 2014
may 5, 2014 (0155US)
As long as
people fail to understand that the Sacred within Man
is as fabulous as this welding between two Antennae
the nuclei of which merge and will grow into a sole
they will fail to understand what the Sacred may be.
In May we are! Next month the 2014 Pilgrimage
will open in Arès.
Each Pilgrim will become sacred in fusing with the Father
and his Universe. The fusing is better when made in the
Arès Fire (Rev of Arès xLi/1-5), but it can be
made anywhere else.
From 1929 to 1974 I sudied as a child and teenager, I
served as a serviceman, I manufactured material goods and
earned money as an engineer, I bestowed a dogmatic faith
and stereotypical prayer in the church, I was fit with the
system, which I thought was the only one able to protect
men and fulfill promises, until The Creator's Messenger
and then the Creator in person came in front of me unfit
and unprepared for them.
From 1974 to 1977 for hours of fear and upheaval facing up
to the Optimum Supernatural I found out that anybody could
turn sacred again. I found out that the Sacred is not a
cult or a reputed place, even though it would be the
Scripture, a relic, a temple, a chruch, Jerusalem, Mekka,
Arès, Rome, Benares. The sacred is all that fuses with the
All Other whenever the fusing occurs.
From 1974 I have still been made of flesh and mind
like you all so far — it's the thinking animal side to us
—, but of soul too, because every time I enter
unto penitence, as often as I can, I am sacred.
To be sacred is for an hour or a lifetime to leave
a way of living which, even though religious, may not be
spiritual, so that you may metamorphose into the image
and likeness of the Maker.
There were great advances in the field of citizens'
demands, but at he cost of two wars horribly tormenting,
bloody, scattering and destructive in the 20th century and
colossal national debts in the 21st century. Even severer
than wars and debts were man's degradation and heavy
materialism, the loss of, the sacred in man.
The Revelation of Arès comes and the human being comes
to his senses (Matthew 15/17), clothes himself with
Good, that is, the Sacred.
At first sight the Sacred is as unseen as Good ;
the world cannot see it whenever you are pacing up and
down streets, whenever you work at your desk, your
workbench, your field.
At second sight the Sacred by some men with rare eyes who
realize that Good makes you free, intelligent,
peace-loving, merciful and loving. The
Sacred restores divinity to the thinking animal, when he
or she sucks his or her strength at the Strenth
and is the man or woman with the Voice anew (Rev
of Arès vii/5).
The Creator on the 6th day (Genesis 1/26-31)
spiritualized the thinking animal, which has stayed within
you with its plans, foods, conveniences and delights all
of them equitable, but you cannot find the Sacred if you
keep on chasing after chimeras and overrated foods,
conveniences and delights. You have difficulties in seeing
the difference between equitable and overrated, but most
humans are completely unable to distinguish between them —
Hence among other reasons an important reason why you have
difficulties in missionizing — Be patient! People will
realize the distinction some day.
You become sacred when, at a time when you do a Good
deed, a real piety, you forget the pain of
impermanency, which Buddha had five hundred years ahead of
Jesus been sent out to denounce already. Distraction and
caprices, sweat, worries, adversity, misfortune, illness,
old age and death are the stages of impermanency. All that
evades them inside you is sacred, even though it lasts
only a short time. There is and there will be no
permanence inside you but with Good, which is
ageless, illnessless, everlasting.
Good, the Sacred
therefore, at times when you achieve it,
suspends your aging and pains in your impermanency.
I mentioned Buddha above just as I might mention Sarsouchtratam
(Rev of Arès xviii/3), Isaiah, Jesus or Muhammad,
but I did not mention Buddhism and Buddhists, Judaism
and Jews, Church Christianity and Church Christians,
Mosque Islam and Mosque Muslims. I do not mistake the Voice
for the men that have fossilized It, because the Voice
is Life, so that Good and the Sacred are Life.
Life (Rev of Arès 24/5) is forever running
in order like the Creator to make a thousand new suns
(Rev of Arès xxii/10) in our hearts and souls until
we can help make them in the universe just as I helped do
so for a few minutes in 1977 (vi/1-4), because the
Sacred is our brilliant return to the cocreation work too.
Copyright Michel Potay 2014
april 2, 2014 (0154US)
the world is backward; it has to change
the mighty laugh, but the world's
governments are oudated
and sink deeper and deeper in error and incomprehension.
Michel Potay 2014
I have been thinking over the 302 comments of the entrey
150 "to politicize our dismissal of politics". I have not
found any political direction appropriate to our mission,
because talking antipolitics is just talking politics.
It is only in a subdued style that we have to tell people
about our irreverence towards politics.
In France, a rich country, "we all are going to be ruined
within ten years," says Jacques Attali. To be ruined in
money is not the worst fate. To be ruined in spirituality
is much more serious. However, there is a revival impulse
behind the loss of spirituality, while there is no such
thing as an economical growth any more. In France industry
keeps on disappearing, unimployment is worsening, there is
no future for society. I hope that extremists will never
emerge, because they think they can fix everything, but
they will only cause havoc in the end.
The leaders religious as well as political hold forth and
fidget with no efficiency. Politics is blinder and
blinder, more and more stubborn — I should say that power
whatever is very tempting; it fulfills pride and gives
itself high wages.
Let's go in an opposite direction.
Nothing is possible without a determined action. The
Revelation of Arès' plan is the action : A
cultural demodelling and the reunion of the individual
with himself through penitence. He can quit the
political, social, moral crisis by quitting sin.
He can break the social tensions by forgiving all
transgressions. He can make himself free from
all prejudices to regain real clearheadedness and freedom.
So he can spare himself a new revolution, which would
change the powers but would not get any problems solved,
and he can change the world.
Politics tries hard to go on, but its leaders cannot
understand the world anymore, are cut off from realities;
the old analytical grids have turned ineffective, because
the crisis first of all is a crisis of man, an ontological
crisis or leap forward, which science itself can't see
because science has grown practically religious. We Arès
Pilgrims have begun achieving the Creator's Design.
We are not many yet and we are still feeble and slow in
being penitent, because we live in the time
— only God lives out of the time (Rev of Arès 12/6)
—, but we are courageous and resolute enough to change
ours lives (30/11).
The Creator has chosen a time of History when change
can be successful, if it begins now. The world has
altered: it is now aware of its totality, open, mobile,
while we as individuals are still subjected to a backward,
outdated, stagnant bureaucracy, whether national or
international, religious and/or political from country to
country; it chains us to outdated reasonings and can't do
anything but put forward only law and "normality", under
which it itself is suffocating. Emil Cioran, the
French-Romanian philosopher said, "Man is an overworked
animal... Normal people leave everything as it has always
been, they content themselves with the present, settle in
it with no regrets or great expectations." Sadly, they are
our government — "I'll be a normal president," said a
candidate in 2012.
Revolutions have never come very useful. As all of the
revolutionary ideals have been despiritualized, they have
burnt themselves out and soon stopped making sense. Doubts
and rejection of others, if not of oneself, are prevailing
then. Don't ask why people now take refuge with their own
memories, social benefits and privileges; they do so
because the future looks grim. We can rub out its
It's time to draw up a new perspective. Our penitence
is making a pleasant pattern of it. It is feasible to change
everything without damage, shedding no tears, with no
misfortune, slowly but here and now.
You have to realize that mankind will end up eaten alive
by the Beast (Rev of Arès 22/14), if you fail to
leave the sociopolitical framework such as it has been so
far and to change man.
Man has to take in infinity, go back to his spiritual
adventure and need of greatness, which penitence
can meet. The Fathers sends us out to the new Field,
a field of lucky possibilities. He does more than have us
daydream, He sends us out to pure reality, undoubtedly
hard to gain but able to make us end up in the Garden
Modern life has come down to senses. They whether base or
high are just marvels temporary but fateful in the long
run. Senses whenever devoid of spirituality first enchant
and then they poison and kill finally. Gandhi circa 1889
found out spiritual life in these Bhagavad Gita verses:
"When man dwells on senses (only), they attract him; from
attraction (or passion) desire comes and from desire anger
comes, from anger error and caprices come, from error and
caprices confusion comes, from confusion madness comes and
of madness he dies (ch.2, v.62-63)" (M. K. Gandhi "My
Experiments with Truth")
The Revelation of Arès calls
this death sin of sins, it is the terminal
extinction to which leftists, rightists, centrists, all of
politicians lead us; none of them shares our concept of
february 26, 2014 (0153US)
the nail and the Infinite One
The One that couldn't be given given,
The Appearing One, the Speaking One
Who spoke to man away from Him
to bring him back to Your Image
and Likeness, which save him.
The human you honor here, his (or her) penitence
will honor You.
Agree to it !
thirty-seven years I have said this prayer every time I
have bowed down on the area where the stick of Light
had stood in 1977, that the Voice (Rev of Arès vii/5)
had arisen from.
God, I do not know what He is; I only know what He says.
All my piety is made up of extracts of the Word — real
piety simply consists in uttering my Word to
achieve it (Rev of Arès 35/6) —, except this
prayer, the only one I have coined ever, because the Word
says almost nothing about God. He does not describe
himself, apart from sparse bits and pieces about his
incorporeality: No lung within Me (Rev of Arès
ii/20), or his boundlessness : From My Hand to
My Hand I run... and I make a thousand suns
(xxii/10-12). But ever since He manifested before
me I have met a need to tell and retell how I feel Him, as
I can't say what I know about Him.
What else can I say about the inexplicable Infinite One,
who has no face, no form, no size, nothing likely to
describe Him, understand Him, compare Him with, Who can
meanwhile shrink to a nail (Rev of Arès ii/21) ?
God is not the bearded giant who has been hovering at the
ceiling of the Sistine Chapel. As He spoke to Abraham in
2000 BC and addressed me personally in 1977, He may be the
"personal God" of our Jewish and Christian brethren, but
He is beyond my cerebral ability to conceive Him. I may be
able to conceive Him better when I die and get deprived of
a brain, but I am altogether unsure about it.
In "On the road" of Kerouak a guy, Neal,
calls something unearthly in music pulse. "What's the
pulse?" Jack asks. Neals replies, "You've got it there...
It's the im-pon-derable thing! The sax starts, pours out
its ideas... It blows and then just like that in the
middle of the chorus it gets the pulse... it holds it,
time keeps still, people raise their noses, it fills the
void with the substance of our lives... It blows to cross
all the brigdes and come back... with infinite feeling...
What's important is not music, but the pulse."
Likewise in prayer, words are less important than the
undefinable link with the Creator. This is as impossible
to explain as He is. A praying man feels what is going up
better when he is honest enough to confess, "God... I
can't see Him. I don't know whether He is listening to
me." That man can only let himself be engulfed by the
sublime, the indescribable. The youths I took care of in
late 2012 and early 2013 understood it very well.
It's impossible to imagine the Spread One (Rev of
Arès ii/4) all over the boundless universe reducing
to words which pass between man's lips: Man's mouth I
come into it, I am squeezed, squeezed like the nail
(hammered in) (ii/21).
Great religions consider God as the One who
makes people live and makes them die, who judges and saves
or curses them.
The Revelation of Arès refutes these beliefs.
It's Adam, man therefore, who has made up evil
and death, and who has wanted the clothing of cold
dry bones to await God in the hollow of the
ground (Rev of Arès 2/5).
God never judges. A judge put together and go through
all the facts of a case. God acts in a different way. He
says, When they (men) stop sinning, I will not
remember their past life... they are men of the time to
come (30/13). When man gains skill and taste (in Good),
puts every effort into completing his work (of Good),
the King spares him his soul as a sail so that he can
catch up and join the Heavenly Fleet (17/4). Man
always makes his own destiny on earth and in the
hereafter. Man takes with him into death all that was his
life on earth, the good and the evil he did. There is no
such thing as a concept of judgment in the Kingdom.
God is not the judge, but the Father, who even
calls himself too much loving (Rev of Arès 12/7).
By Court he means his child's
conscience, because the child is the image
and likeness (Genesis 1/26-27) of the
Father or of the absolute Conscience.
When in prayer you are this dual Conscience, you are man
The Revelation of Arès is not the orders
register of God for man, but it is an Advice florilegium
for the child to live... live... LIVE. It is an
immense Love Book despite some overtones of
severity, the central theme of which is held by the verse:
Truth is that the world has to change (into Good,
---> Copyright Michel
january 23d, 2014 (0152US)
the Word above traditions
Man's life is
like angel's life, it does not
follow a tradition, but the Light
Some deniers ask me either in disgust or in
grief, "Tradition, it’s nothing to do with you?"
I retort : "You mean : Has tradition anything to do
with God? Don't forget that The Revelation of Arès
is God's Word."
Their faces harden meaning, "You know well we don’t
believe that you’ve met God."
I ignore them; I add: "God’s sublime Hand sweeps
all traditions aside. Traditions are just
narrowmindedness, retrogression, chauvinism of some people
against others, expulsion of each other. What tradition is
the right one? None of them is right."
Tradition? It’s failure to act, archaism and death. The
Creator is the complete contrary of it; He by the day runs
and makes a thousand new suns (Rev of Arès xxii/12),
nothing is fixed in the universe. He is Life.
Traditionalists have ensarcophagused and dried Him out in
pictures and theologies, the mummia (mummy Rev
of Arès xLix/7) and they blame those who go ahead
for supposedly killing the world and its "values".
The tradition of the ancient Egyptian religion lasted
about 4,000 years. That was a hell of a tradition! And yet
nothing of the Maat, of Ra, Osiris, Horus, Isis is left.
Is anyone complaining about it ever? Some day nothing of
the god-christ, the vatican, church christianity will be
left, but will anybody complain about it? The
Revelation of says in substance, "Why wait? Take
the initiative! Break with the tradition, whatever,
straightaway! Just live!"
"Breaking with the tradition is losing vital points of
reference; everything will die out and come to an end,"
say some people. Of course! Religion will come to an end ,
stagnation and death of the spirit will end. In ancient
times tradition was the basis of local life. Nothing was
stirring ever. The men that tried to make the world move
ahead were called prophets, but they used to be
threatened (Elijah) or killed (Jesus). Today a society in
which nothing stirs ever is called "traditional society".
A lot of traditions which have vanished reappear under
other terms. "The Republican tradition..." say politicians
with quavering voices. Every traditionalist praises his or
her tradition, proclaims it is perfect, puts other
traditions into perspective, sees them as backward or
harmful. Hence the necessity to substitute light and
movement for tradition everywhere, says The Revelation
Science, we are told, is development, it is the antithesis
of tradition. That’s a mistake! Science is something
developping but inside itself; it is a tradition in
itself, like all traditions it has been blind and deaf to
whatever it doesn't want to see or hear. I have seen and
heard Jesus and then the Creator, but science tells me,
"It’s untrue, untrue, untrue, You have either made it up
or deluded yourself." Science has got ineradicable
principles; it is definitely a tradition.
Besides there is no perpetual tradition. No tradition
dates back to the world’s origins, to times alleged better
than ours, even though traditionalists make people believe
it to bring them comfort in the painful times of history.
Traditions give themselves make-believe genealogies,
maintain that they stand up for the "identities" of the
societies they claim they represent. But these identities
have forever been varying; For instance Catholicity claims
that is is 2,000 years old, but if you were able to enter
a church and attend a mass in the 8th or 10th century, you
would think that you’d be on another planet. An identity
whatever is just appearance, just a span of time. There
has never been any "golden age" of a tradition just as
there has never been any "French race", which has only
resulted from crossbreeds and crossbreeds through
thousands of heterogeneous copulations, which are
continuously carrying on because of the shifts in
population and ceaseless comings and goings of migrants.
The Revelation of Arès does not require us to set
up a tradition of absolute Truth supposed to be
the only final tradition. It requires us to set up Good.
There is no such thing as absolute Truth on
earth, which is why the Word says, Truth is the world
has to change (Rev of Arès 28/7) and It leaves men free
(10/10) to live in communities, which each follow
the way of life they want and we know that such
communities cannot exist if they are not small people
The dividing of the big nations will lead to the vanishing
of the big traditions. People say, "Each new era creates
new men with it", but The Revelation of Arès means
something different: Every man that's born is born new!
---> Copyright Michel
december 22, 2013 (0151us)
we are all Jews
of the Persian era (4th century BC)
bearing the sign YHD (Israel Museum, Jerusalem)
Prophets preach the
universal Creator and the princes and their doctors
enervate Him, freeze Him into dogmatic superstitious forms
of piety. The congealment, which religion is, had
affected the Jews — ashkenazi, sephardi, hassidim —, the
Christians — orthodoxes, catholics, protestants —, the
Muslims — sunnites, shi'ites, druzes, alawites.
But in Arès, France, the Creator comes back down,
re-energizes his Word, reminds us of his perpetual Wish
again : An only people free with an only real
piety, an only faith and only Good
regained by an only plain means : penitence ;
the chosen people is the whole mankind, the promised
land is the Earth all over.
This refers us to Abraham and Moses (Rev of Arès 2/8),
but a Moses without the heavy torah mainly made up of
men's books (Rev of Arès 35/12)
just as these jam up part of the Bible and Quran in which
some hadiths (Muhammad's personal comments) are
erroneously thought as God's Word.
The Revelation of Arès is the only Word that I can
testify it is absolute divine purety to. The Arès Word is
the Truth cleared of all that has veiled and
confused it: religious doctrines on which the power of princes,
kings and their rebels (Rev
of Arès 3/5-6, 36/21): gray backs, etc. have been
If you lose interest in religions, what do you have left?
Hebrews, whose type Abraham is.
But the word hebrew describes a Semitic nation of the Near
East, which name themselves עברי (Ivri) from the root of
עבר (avrar), a verb that means to go past, get around.
This in one respect pleases us, for having faith means
being penitent to us, that is, going forward,
forever moving towards Good, which we will not
rich until the Creator's Day (Rev
of Arès 31/8). In another respect the word wears a
really too definite ethnic uniqueness. This is why I
prefer to say jew rather than hebrew, because jew makes me
think of a spirituality from which we monotheists have
We are all Jews without the torah, without rabbinism,
without judaism, without synagogues, simply Jews.
The Revelation of Arès is all about resurrection,
in fact. We are ticketed by it for a monumental oblivion,
because we have been oblivious of a faith left stillborn
for four millenaria, which we have to resurrect and help
live: the faith of Abraham.
It is Abraham's simple humble faith that mankind should
have focused on instead of following the ambitious people
who have made up idols of the mind to stun the weak,
make the weak tremble at their oracle, decide on the
Father's Pity and Punishment (Rev of Arès
23/7-8), the inventors of religion and politics, the
little sister of religion. The Revelation of Arès
tells the story of mankind since Abraham's days like that
of a never-ending auction during which the white king
and black king as auctioneers and the public
contend for the world and ruin it at the same time to end
up making it what it is today, a world at an exorbitant
price where everything has turned hard to obtain and huge
loans are taken out and are impossible to repay.
Bringing back the Truth, which is very simple — Truth
is, the world has to change (into Good, Rev of Arès
28/7) —, to its origin is a matter of Life
(24/5) and death — death = the sin of
sins (38/2) —, so we with no regrets are to get over
forgetting the forty centuries between us and Abraham's
time, the vanishing of the museums of Florence,
Paris, London, New York, Moscow, etc., whether they are
art or science museums, for our paunch (pant)
will be worth much more than them (xxxvi/23).
To resurrect Abraham among us, within every one of us, is
to get rid of the pitfalls of the system of Adam (Rev
of Arès 2/1-5) ; it is to make the image and
likeness of the Creator (Genesis 1/26-27) live
We have to regain the spiritual fluidity and fertility of
Abraham's faith. That's what we are all going jewish
towards, or simply becoming just believers
following a just prophet (Rev of Arès xxxvii/2).
I wish you a Happy New
november 9, 2013 (0150us)
to politize our dismissal of politics?
Day and night like this
construction I can see from my window we work
to change man so as to change
the world. But our mission is not subliminal.
We have to correlate it with the hard
realities of the time. How?
At times in History man despairs. The Father
intervenes then. So, knowing that the Jew was in despair
under the yoke of Rome, He sent Jesus so as to tell
him : "If you rise up in arms, you’ll be defeated. If
you are servile, you will turn into a dog. Here’s how you
can free yourself from the system: Make your own soul
and so live beyond political contraints by creating
another humanity, the race (Rev of Arès xii/5) of
Good (xxxiii/11), that the Roman empire and any
other power subsequently will not have any hold over. Then
the Sermon on the Mount came (Matthew
ch. 5 to 7).
But so far neither the Jew nor any people have
listened to Jesus.
The Frenchman despairs today, but this time the Father
came forty years before the despair, spoke through Jesus
in 1974 and made Himself clear in 1977, because He knew
the despair would have a much larger expanse. Not only
does France begin despairing, but also Europe and perhaps
the world are to despair. The political structure is
becoming extremistic again. Man see democracy crack and he
will see it collapse after he had seen tribal life and
then monarchy collapse, because the architect of those citadels
has continously been the same: the system, ever since Adam’s
bad choice (Rev of Arès 2/1-5).
The over thousands of years old experience teaches that
first of all up to a point of despair enthusiasm vanishes
completely and indifference sets in; it’s it that we meet
currently in streets. But then the refusal of
inevitability arises. The refusal may end up in a
revolution, whatever form it may take. Unfortunate times
are dawning. But, albeit every revolution has claimed it
was historically the last before earthly paradise, no one
believes it might be so anymore now. A revolution nowadays
runs the risk of making Orwells’s Big Brother appear and
be crowned, because people have faith in an only master,
when they lose their faith in themselves. Stalin or
Hitler, they’re still hot news ; people do not yet
want to see them rule again. So the public’s ears can
still listen to another solution, but the solution the
Fathers puts forward is a very long undertaking... in a
very impatient world. This is our missionary dilemma.
We apostles of penitence, we once more the only
solution ever since Jesus feel feeble in view of the storm
that is darkening on the horizon. The Revelation
of Arès is designed to conquer History, but this it
not obvious in our missionary talk because we speak the truth,
but outside time just as God does, while
the event is inside time. It is right before the
people we meet. We have to enhance our talk in order that
they understand that changing one’s life, penitence (Rev
of Arès 30/11) is not one more religion, of which
nobody has any need, but the only solution to evil, out
of which man has been unable to get out so far, who has
ended up thinking that evil is an unavoidable
reality of the world. But to be clear, we have to show the
rope put up between the present and the very distant
future, but it is the long rope of the tightrope walker,
which people think impossible for them to pass along.
Demonstrating in a few words to impatient people the
relativity of time so that they may undertake a dramatic change
is very hard, so much so that I myself have thought it
impossible. This is why our apostolic talk is welcome, but
like a good dream ; only some rare ripe wheat
ears can follow it. We have not politicized our
mission, because politics is always a quest for power and
we are according to The Revelation of Arès against
all kinds of power for a world that will be changed
and apolitical, but the man in the street confronts
politics. I have been haunted by this reality. Will the
potential souls, which the Father has sent out to
harvest, let themselves awaken by my purely
For we shall not sink back into the "social mission"; we
are spiritual and keep at it.
Changing one’s life is not an action by
which one gains the grace of the eternal life just like
the church thinks it gives the eternal life through its
sacraments, or just as islam thinks it gives it through
the practice of the Five Pillars, or just as judaism
thinks it gives it through the simple fact that one is
jewish and abide by Moses’ law.
Penitence is a highly creative act, which makes a
man much more than his own savior ; it makes him the
cocreator of a Creation still unfinished, the finisher of
his own humanity, who strips off the sinner stark naked
and cuts a new coat for him (Rév d’Arès 1/1),
the coat of Good.
Pénitence will make a world of souls so
much more just and stronger than a world of brains, which
are too much vulnerable to all that divides and rules
them: culture, religion, ideology, politics... Politics!
The problem is that penitence is a personal
action you have to start just now to get a changed
world which will not appear until very distant
years. Can the impatient man understand this long
interval? It is admittedly a relative time and everything
on earth is just a question of feeling, but what words can
you use to change men’s feeling of immediacy, which they
see as an unchanging reality, while it is just relativity?
To this difficulty we have to add another, which is
somewhat its opposite: The masses cannot believe our
missionaries as long as they see them as a few angels
staying out late on earth before they disappear along with
God already considered as dead (Nietzsche "Die fröhliche
Wissenschaft"). They should see these preachers of
relativity as immediate architects of a still impalpable
time. Finally talking politics is pinning up on our outside
time faith a reality that is striding along towards
us, which not happiness, but hardship.
Some will say to me, "The Father dismisses the princes
of politics just as He dismisses the princes
of religion, of finance, of science. How can we introduce,
even if only a little, into our mission politics which the
Creator dismisses? I do not know yet, but we ought to and
we can find how, because we are no pure minds. We
are also fleshy; we are in connection with the
world, accordingly in connection with politics just as
with religion, even though we are working to have one and
the other disappear.
To think over this question, let’s see what’s the news on
France: There is a sudden refusal of the fiscal policy
related to general fear of industrial collapse; Brittany
has gone mad at the ecotax, ecotax detector frames are
dynamited, which is compared to the Berlin wall
destruction. Could a general unrest arise in the whole
country? Could the truckers and farmers in revolt against
the taxes contaminate the heads of companies, craftmen,
users of public tansport who will be subjected to the VAT
increase in January? — "I won’t increase the VAT," Mr
Hollande maintained during the election campaign, one more
political lie —. The government, it seems, has no hold any
more over the doldrums; they can only suppress
recalcitrants. Now, suppressing without offsetting has
always been the time when revolutions can crop up.
The Frenchman is waiting for a change. Instead of bringing
about a revolution and its misfortunes we suggest changing
his life in order to change the world (Rev of
Arès 28/7, 30/10-11). But can a desperate man wait?
And how to say to a desperate man, naturally impatient,
and be understood by him, that the immediate salvation of
his soul will lead mankind to a social salvation
in the very long run?
We Arès Pilgrims experience the joy of the
personal change, which is the necessary immediate
molecule of the the mediate massive change: Eden
recreated some day. But how to help the ripe wheat ear
to remember that changing is a happy act, first of
all the happiness brought by the audacity to say no with
love, but not with abuses and weapons, and remind him that
this is political in itself as it is? How to help the ripe
wheat ear to remember that the strongest way of
being rebellious is being rebellious with love and
spiritual intelligence and that being absolutely free
(Rev of Arès 10/10) above all consists in being so
inwardly so that the absolute personal freedom may diffuse
into absolute social freedom, which does not mean treating
life rules with disdain, but means dissolving them into Life?
How to help the ripe wheat ear to remember
that our metaphysical force is stronger than physical
force and that virtue in a way is politics more
powerful than the princes’ politics, because it
opens the gates to a sublime universe? How... apart from
telling him purely and simply?
I call on every one of you to think over those points,
hard to make seep through our spiritual mission without
misrepresenting it. I am expecting letters from
missionaries and possibly their comments.
(0) Add a comment
october 10, 2013 (0149US)
The Revelation of Arès
is no ideology.
It changes man from Evil into Good.
During the past two weeks, I visited three
missions in Paris,Tours and Lorient. I am planning to
visit those in Lille, Lyon and Marseille. If I can resolve
a few health problems, I will resume my mission in Nice,
which I broke off in June. I am 84 years old, not as
strong as I was, but I will remain the Father’s Witness
until I breathe my last.
In the late 90’s the missions forgot that it had been
thanks to me that they had known The Revelation of
Arès, as I had been the first only apostle at the
end of the supernatural event that had upset my life en
1974. For just about twenty years the missions did not
call for my advice (Rev of Arès 16/2) or teaching
(39/1). As I am nobody’s leader (16/1) and
the assemblies have sovereignty over themselves (8/1),
I would have infringed the Word whenever I would intervene
decisively. Then the unfortunate "social mission"
appeared; it desperitualized our missionary expression and
gave a false picture of us. At the 2005 Pilgrimage I made
a strong verbal request for a mission totally
respiritualized, but it was not until 2010 that some
missions were in trouble or disappeared and I began being
listened to. So I helped the mission in Nice and then the
mission in Paris to get back the Breath and the Life,
them of all that gives the Arès Pilgrims a dynamics
unique, absolutely specific.
It turns out that all the missions I try to help have got
entangled in the same net. The net of ideology. They drag
themselves out of it with difficulty; they realize that
what they do not represent an ideology, but the complete
opposite of it: the lack of ideology, the end of ideology.
The political Left, the political Right, Judaism, Church
Christianity, Jehovah’s Organisation (Jehovah’s
Witnesses), in short, all of the movements political,
religious, philosophical profess ideologies, doctrines. We
Arès Pilgrims spread only Good, that leads to Life
(Rev of Arès 24/5).
fine distinction is to change the
world (Rev of Arès 28/7), but this is also something
very hard to make enter people’s minds.
In The Revelation of Arès
the verses 25/5-6, which I have inserted in my piety
I recite four times a day. They say quite specifically
that the miscellaneous ways in which believers claim
their faith and pray or claim their unbelief are
unimportant, because the
Father knows the names
the men that harbor hidden Good deep down. All of them we
irrespective of their races and religions have to love by now (25/7),
their lives (30/11) into good.
it then: to change
Good! Not what you believe
in, but what you do saves you. What you do to love all men, forgive
peace with all,
offset intellectual intelligence, make yourself free from all prejudices and
fears. In short, be a penitent to
create your soul
(Rev of Arès V.17), save
and help change the world.
We all had been
different before we became Arès Pilgrims, which took
time, for giving up one’s
former ideas and subscribing to new ideas may be
relatively quick, but changing one’s
changing one’s behavior is slow..
whatever potentially contains a condemnation, an
anathema, a threat, a reprimand towards the men that
do not abide by it. The Aresian faith does not follow
this pattern, at all. It says, "Here’s the path
any individual to salvation and the world to happiness, but we have respect for
everybody’s freedom and we never condemn anybody, for
know who is saved and who is unsaved? (Rev of Arès
"Then," say the persons we meet, "there’s no use being
an Arès Pilgrim, as I can stay Catholic, Atheistic,
Muslim, Buddhistic, etc., and be saved as long as I practice love, forgiveness,
peace, spiritual intelligence
and I remain free from all prejudices?" We reply: "If
you turn into that active man of Good, a penitent, you’re going to leave the
planet of ideas imperceptibly and begin trading on the
planet of Life
of Arès 24/5), you will feel another
world under your feet, Sooner or later you will
understand why God recruits a small
the world for active Good. The Arès Pilgrims are
these apostles. The most beautiful ideal on earth. God
will sing with joy when you join their ranks!"
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August 23, 2013 (0148US)
Loves, the redeeming ones and the others
is tremendous. Just the same, I shall try not to mutilate
the essential points.
Lately on the tv screen I watched "The Ten Commandments"
by Robert Dornhell. This new filming of the Biblical text
is more interesting than the famous "The Ten Commandments"
by Cecil B. DeMille (1956) which was bombastic, too
Hollywood-style. In particular, Dornhell’s film has made
me see more clearly than ever what utterly fails in the
story of Moses and the Exodus: love.
Apart from the emotional love, thought up by the
scriptwriter, of the Egyptian princess and her son of
royal blood for adoptive little Moses, nothing shows any
sign of love in the Exodus. Not only did those backward
crude slaves lack a clear notion of freedom, but they did
not perceive God’s Love, were no loving people themselves;
they were unable to live up to and then tell the Exodus
from that point of view. This is why the Exodus ended up
stuck for a very long time into the rut of synagogues,
churches, mosques, so God in 1974 and 1977 should come
back to appeal men for penitence, which is not
remorse and selfpunishment, but creation, transcendence, love!
Let love, redeeming love,
pervade the world some day
It’s up to us Arès Pilgrims to achieve the freeing, the
Exodus, through what it should have unfolded: through Love
from On High matching love here below. Moses’ Exodus
It was through a desert just the roaming of moaners, who
sometimes were even heathen and violent,
but never loving. Hence the bloody conquest of Canaan and
then the whole politico-religious History for three
thousand years until now..
In a book the title of which has slipped my mind Milan
Kundera recalled opponents of Communism meeting on the sly
in Czechoslovakia, but he admitted that those days of
heartwarming complicity had just one mainspring:
misfortune; they actually concealed essential
disagreements philosophical or ethical; nothing between
those anticommunists was based on love ever.
When would The Revelation of Arès burst open the
lid of the pot where all that brings men into conflict has
boiled for millennia, our foulsmelling hotchpotch of
wicked individualistic humans whose pride, selfishness,
jealousy and stupidity have forever clashed with each
I have taught that there are three redeeming
loves: Evangelical love — unquestioning love of the
neighbor —, romantic love — great generating fusion,
beginnings of Eden —, parental love which prepares the
generations that will change the world (Rev of
Arès 28/7). It is particularly in the nuptials
(Rev of Arès 33/21+) that we magnify the high,
creative, spiritual, human values of these three loves.
Oh Jesus himself was moderately optimistic about love: I
have not come to bring concord, but the sword
(or the struggle). I have come to turn a man against his
father, a daughter against her mother, a daughter-in-law
against her mother-in-law; a man’s enemies will be the
members of his own household (Matthew 10/34). Did he
have doubts as to love? He didn’t, but he knew that love
had been lost very long, so it woul be very hard to
regain. He was aware that frames of mind deceptively
called loves had become widespread and would be used as
pretextes to those who would put Jesus forward only to
give their sins a halo of uprightness. As we do not live
in those far-off days, we do not know what such loves were
then, but there are other modernized deceptive loves
Modern life is filled with deceptive loves: shortlived
urges, moralisms and spiritualisms that cannot lift humans
up to the Saint’s Heights. The deceptive loves
have led men to a lot of failures among which we can
mention the spate of divorces which taint and complicate
modern society, love for country which has fathered a sea
of victims and ruins, and the love for humanity called
humanitarian aid, that is but the well-calibrated
well-localized help, from which the officials religious,
political, right-thinking and the trumpeting associations
derive moral benefice and simultaneously make out other
unobtrusive charities to be fishy sectarian
What is the difference between the three redeeming loves
and the other loves? The other loves cannot lead anybody
to Life (Rev of Arès 24/5), cannot give cause for
that which is the fundamental requirement of real love,
that is, the final dispelling of selfishnes, the
capability of full communion wither others, the global
restoration of all interpersonal links, the sharing of the
universal frailty of humanity.
Note that it is usual to wonder at and never be critical
of some of the other loves. For instance, mytical love
which develops indifference towards all that is not its
purpose: God; mystical love is often absolute selfishness.
For instance again, some motherly loves however high may
be the regard for them, because they are actually
powerfully fixed on their own offspring with the exclusion
of all other children. Love of country generates hatred
for enemies and some humanitarian loves make nothing but
an arbitrary selection of the assited ones and the
non-assisted ones — With regard to this I have never
understood why helping people at the other end of the
planet costs fortunes and we do nothing to improve the lot
of prisoners in our own prisons some of them are squalid
pigsties —. Immoderation whatever between the loving and
the loved, all that cripples the loving with ulterior
motives, miscalculations and ideologies destoys people’s
trust in love.
Sexual love can receive a special award. To us Arès
Pilgrims sex is the munificience exceptionnally intense
that The Revelation of Arès calls the joys
reserved for spouses (Rev of Arès 2/3, 9/7), but that turns into a very
harmful act in adultery, which God rejects vehemently (9/6,12/8,
26/11, etc.). Adultery
shatters the existential basis of fundamental happiness
(Rev of Arès 36/23, xxvi/12) which requires respect
of commitments and effort to overcome weaknesses. Spouses
have to see to keep sexual bliss in faithfulness as a
condition of Life, because real sexuality gives up
animality and gets carried away as an act of re-creation.
Love is only love when it vindicates, justifies and
saves the human being a the image and
Love is sacrifice of selfishness, selfishness as the
cornerstone of the citadel by
which Adam’s race has been able to resist the Creator so
Note that the selfish one is not the man or woman who
likes himelf or herself, attaches high importance and
special dignity to himself or herself, for the Word does
not forbid anybody to think that he or she has qualities
and capabilities. What can a man give in exchange for
his life (or soul) ? (Matthiew 16/26) said Jesus to
let people understand that they have to remain conscious
of their own lives’ merits and never lose trust in
themselves. The selfish one is the person that refuses
help, prejudiceless thinking, forgiveness, contribution,
to others. The worst selfish person is the one that does
so under cover of ethics and social principles. Today
private life mimics political selfishness which has become
Quite differently, the man of love will transfer the
center of his life out of the limits of the individualism
which modern life sees as a conquest of freedom, but which
is not. To be free (Rev of Arès 10/10) absolutely
is to be able to live at the same time for
oneself and for the others, love one’s family and the
world without borders, without the barrier of
nationalities, without any law but the law of conscience
to tell good from evil.
The first draft of
this entry was three times as long as this. I had to
shorten it. The left-over material of the text may at
some places give the impression of being short of love
for the other loves... of me lacking for love full stop.
I remind that evangelical love consists in
loving all, even the enemy (Matthew 5/44), but not
accepting all. How to harmonize all, however? For the time
being are you flabbergasted? Please don’t be so! The
problem is very hard and we Arès Pilgrims have to solve
it, but we will solve it.
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july 8, 2013 (3) (0147US)
searching for God
God spoke to me, but since then I
have been unable to say what He is.
I have written an entry "God?" (entry 65) already, but
during the 2013 Pilgrimage I suffer more than I do usually
from God's invisibility and imperceptibility. So I return
to the issue of the great glorious Obscure One, the
merciful far-off Spread One (Rev of Arès ii/4), Who
called on me in1977.
The Immeasurable One shrank to a nail (Rev of Arès
ii/21) and spoke to me where I today pray on the
Pilgrimage area. In the midst of a fantastic upheaval of
brilliances and sounds his Voice burst forth from
the knob of a walking stick carved in Light (12/4). From
that time I have moved on in life, holding this walking
stick in a hand, my other hand showing to the world The
Book that He dictated to me — The second part of The
Revelation of Arès.
The authorized monotheists: Jews, Christians, Muslims, see
God as the Being supreme, unique, transcendent, universal,
the Creator of everything, perfect Savior of men,
Providence of the world, whose Word has been revealed now
and then in History. A lot of philosophers see Him as the
supreme explanation of everything. In short, this was my
God when I was a cleric in the church prior to 1974.
Today I can conceive God definitely beyond the theological
depictions, but I cannot describe or define Him. What is
the little I can know about Him besides the Word He gave
me so that I could achieve It (Rev of Arès 35/6)? Nothing
compared to the elusive All, that I realised He was.
How can He, if not through Love — a Love unintelligible,
as it is much frustrated — be interested in me a tiny
speck of dust on Earth, another speck of dust in the
Universe, He Who will have made a thousand new suns,
when our sun is scattered like feathers (Rev of Arès
xxii/12)? He Who has spoken for 1,000 and 1,000
years (xLvii/1), an immesureable time, when the
only Word by Him we know is just as old as Noah, who lived
the day before yesterday.
The ancient men were polytheists, because they had lost
the clear track of the only God. They reduced Him to
fragments capable of taking part in the world, which was a
crowd of men, so they thought there might be a crowd of
gods. They thought they grasped Him much better so, but
they lost Him.
God for and by the Jews reestablished the concept of His
Oneness. That was the Bible. But He remained the One that
man could not grasp anymore, because he had been a sinner
Now, what is a sinner? This is a major question:
You cannot understand just a little of real God, if you
cannot understand a little of man, His image (Genesis
A sinner, a fleeting living one — 70 or 100
years old... almost nothing — disconcertingly complex,
whom you can understand, I claim, better by observing his
spiritual content than his psychical biological nature.
We know (The Revelation of Arès indicates this
better than all other Word) that man cannot recover his
divinity — his Salvation — by passing from an
inferior nature to a superior nature through
purifications, sacrifices, prayers, sacraments,
asceticisms and who knows what more. Man cannot change his
nature, but he can change his polarity. Not
through metamorphosis. Through penitence, through
the change that The Revelation of Arès
deals with: The awakening of goodness, which is
preexistent in men, but in a coma in most of them
Animals have no experience of sin. Man is no
animal, therefore, and you cannot understand God, if you
fail to see that sin or evil is as natural
as good for God to commit as it is for men. God
can do evil: He killed the men by the Deluge
and then decided that He would only do Good, "Never
again I will curse the ground because of men" (Genesis
8/21) ? God is Will, therefore, Will
of Change and man unlike the physicochemical order
of the Universe, unlike minerals, vegetables, animals, is
also a willing being able to join his will to that Will
(Rev of Arès 12/4).
But independence makes things more difficult. There is no
such thing as providence as governance and
predetermination. If God made the destiny of man and the
world, He would make sinners. But this is not the
Creator's intent. God makes man absolutely free (Rev
of Arès 10/10). The ontological result of man's
freedom is colossal, since man can make his destiny
without God and atheism more and more pervasive in the
woàrld is proof man manages without Him, which could be
good for mankind in the long run by forcing out religions.
So, unlike whatever is usually thought, man by refusing
God binds himself to God more than ever, which shows that
the relationship between man and God is not necessarily an
act f conscience.
God is not a jugde. His Justice Court is man who
assesses himself, so contrition is of no use. I do not
forgive sins, He says, My Salvation is not the
result of forgiveness, but the result of penitence (Rev
of Arès 30/10). Accordingly, whoever forgives a man
does not forvive his sins — none of men can do so
— , but forgives the evil he did him or her, evil
that his or her race has created (/12-5).
You can't conceive God in the past, the present or the
future, that is, in time. He is out of time
(12/6). It is in this sense that He is the Eternal,
but not in the sense that He is a Being without any
beginning or end, a concept which man's brain can even
God is the reality of all the moments in my life, so that
the Kingdom of God, by which Jesus meant Spiritual
Life, may take hold in me and in all the men or
women that follow me.
When a miracle happens, some say, "It's God," but I say,
"It's man when he has restored the image and likeness
of the Creator in himself, because a miracle is nothing
but a creation or a recreation of situations, of health,
of life, and to prove it, I remind of Jesus that did not
attribute miracles to God, but to man's faith : "Go,
you've been salvaged by your faith!"
So men need God just as God needs men. It is the synergy
that I as a pilgrim, strive to achieve ideally by my
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july 8, 2013 (2) (0146US)
some murderous Buddhists!
the "Buddhist Bin Laden"
goes preaching from village to village in Burma ("Time"
"As long as there are men" (French title of "From here to
eternity"), this movie well famed when I was 20 was an
indictment of brutality and ethical dilapidation in
But as long as there are men, will we see only untruth,
injustice, violence, until the last human disappears from
No, the Arès Pilgrims declare. The Revelation of Arès has
been given, because Eden can be restored, if a sufficient
small remnant of penitents gives renewed Light
(Rev of Arès 12/4) and Peace (Rev of Arès
xxv/11) to the dark, deceitful, violent world.
Even if I know the world’s sin, I can’t help but
shout with pain:
In Burma Bouddhists slaughter Muslims.
Elijah cut the Baal priests’ throats. Muhammad used to
wage war. Even kind Jesus drove out the dealers of the
temple. But has any violence ever been reported about
Bhudda? No, Buddhists have had an utterly peaceful
prophet. How can those who claim to follow him kill
Muslims, vandalize mosques, and what’s more spiritually
led by a 46-year-old monk, Wirathu?
No doubt Burmese Muslims are not lambs, but what sort of
threat may 4% of Muslims be in a 70% Buddhistic 54-million
As long as Burma was ruled by a military dictatorship,
there was no barbaric acts between Buddhists and Muslims,
but now politic freedom is back and Buddhists attack
Not only do I sadly murmur that this says a lot about the
give to the word freedom, but I whisper to the Maker,
"Burma is not in my mission area (Rev of Arès
5/5-7), but please
do not put off calling a prophet over there for too
Fortunately, all of Burmese Buddhists are not murderous.
One of them, monk Watcharapong Suttha, who was severely
wounded by an Islamic bomb burst while he was begging
and who is still convalescing, says, "Islam is not
violent. It is also a peaceful religion. Let’s be wary
of blaming! If we blame Muslims, they’re going to blame
us, so there will be a neverending revenge"
(Rev of Arès 27/9).
For the pilgrimage
days I will usually ponder over the sins and sufferings of my
Christian, Jewish, Muslim brothers all over my mission
area, but I fondly think of the sins and sufferings of my human
fellows on the Rangoon side as well.
O Arès Pilgrims, a gigantic task is in store for you.
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