Only the transfigured flesh, that of Jesus in front of me at Arès in 1974, has a pure utter sight of the Whole.
As for the sinful flesh of mine or yours, it shuts me or you in; it cannot give me or you a pure utter sight.
Only imagination enables the sinful flesh to picture the inaccessible.
Now, imagination inseparable from the sinful flesh is the mainspring of superstition.
This is why superstition is bound to have an active part in a sinner, but he or she has to make it minimum. For instance, this minimum prompts him or her to see God as a vacuum or gap in his or her thought, at best, though God is no vacuum or gap and fills up the whole space instead, as he is the Being preeminently. This vacuum in man's thought is superstitious, therefore, but absolutely preferable to the bearded old man painted on the Sistine's ceiling, or the host supposed to be the Church's God, or the medals of Christopher or the Virgin, or the sign of the cross or novenas,

You shall do away with all superstitions, especially those that have stemmed from the malice of princes of religion, their doctors and clerics (Rev of Arès 21/1). In my true devotion (35/6) I have indeed done away with the religious superstition. I have long sliced through the rope which used to tie me to the world, the princes of religion... I have shut the doors of the temple... and then after the Father had put me up like a tower... and I had made light of vertigo like an eagle (33/2-5), I have opened the temple to receive the People (33/10) so they could practice true piety (35/6) in a nonsuperstitious spirit.
However, even though I have gone over beyond the sun (xxii/18), this is just a first stage on the very long path towards the Day (31/8), I keep clopping (limping) on the bone (xxii/3-18). As I am a sinner, even if penitence has made me much less sinful than I was, I have remained lame spiritually, I cannot entirely drive the idols of the mind (23/8) from my eyes or the heavy noise in the flesh (xxxii/9) from my ears, for I have been made of flesh, which sin has made shortsighted and mortal, and my relation to the invisible Eternal goes via the senses of the animal that I am transitorily.
Until the Father's Day (Rev of Arès 31/8) none of humans, whether a penitent or not, will ever be a perfect image and likeness (Genesis 1/26) of the Maker, because he in days of old had been created as an everlasting being, and then he has started walking in the shadow of Adam, who chose to be master of the earth by undergoing Job's sores and the grave (2/1).

My flesh is not transfigured like the one of Jesus who appeared to me in 1974. I cannot make my spiritual life an absolute ideal, because a lot of rough practical problems haunt the animal portion of mine. I will think of the invisible, immea­surable, sublime Being from Whom I have emanated, the Father, but the idea of Him that my brain forms is just a minimized, limited, visible sign. My thought is mortal matter like the Hertzian wave or solar energy, which has a begining and an end; it has the narrowness of the casket in store for me. When I am but a soul, what will my thought look like? My flesh keeps me from being aware of it ; it's the mystery of death.
The other night I had a nightmare: I was sentenced to beheading, I was bound hand and foot, about to have my head severed and I was afraid. I awoke in deep anxiety and I thought, "You boy are still scared of death. You are superstitious, therefore. To be superstitious is to be disturbed by signs. Now, matter is nothing but a set of signs, of which death is the preeminent one, because it hurls you into the matter most reducible to its own principles."
Those are the principles that science dedicates man to, but The Revelation of Arès dedicantes man to Life. That is the problem: it lies in this contrast between two views of humanity. On the one hand there is the world, a gigantic citadel, the strength of which we make sure to estimate rightly, and on the other hand penitence and the will to Be, the current weakness of which we know well, though we also know its tremendous capability of increasing. The shadow of the citadel walls I cannot dodge, because it is formed by my own flesh and my own fear, but I am a penitent and I have a soul.
My foot is driven (Rev of Atrès xL/1) into that black shadow, but my soul seeks Life, the flawless Entity of the Whole, which I can just make out through a screen streaked with signs. I insatiably keep on looking for spiritual life night and day at my work desk, on the Pilgrimage, in bed, and in nature. My thought extends to reach the heart of the Almighty. I do not try to get the interiority peculiar to philosophers, but transfiguration distinctive of good men. I can feel it penetrating within me a little today, but I will feel it fill me up completely some Day.

I am bound to drift through something that lies beyond me, my thought has been wheeling and screeching (Rev of Arès 13/1) in the great mystery of my spiritual life, which I have willed to have — so that we may do Your Will (12/4) —. Some Day I will beyond my present flesh recover Life (24/5) in another flesh like that of Jesus who came and spoke to me in 1974. I am going towards another matter, that is called resurrection in our current language with insufficient inadequate words. For the time being, however, I can just flutter, I can't go far, I do what I have to do, even so. My crutches are made of my own matter ; I give it some strength, even though I have been wandering in a non-disposable unavoidable rest of superstition inherent to my flesh, my senses, all the organs of my huge weakness. But the latter is taken into account in The Revelation of Arès's Design (36/5).
Religion, whatever, separates the individual from mankind as a body ; it promises salvation only to the individual who is a model according to its rules. Quite different is The Revelation of Arès's prospect : The individual is penitent and saved but in the view to saving mankind : Truth is that the world has to change (Rev of Arès 28/7). Sometimes religion dogmatizes with Hebrew growls and hoarsening about Yhwh Sabaoth (God of Armies) and His People's triumph, that of Israel Children. Sometimes it dogmatizes about the Cross supposed to redeems sins, the saints and angels on the stained glass windows to the music of organs. Sometimes it dogmatizes about the Pillars of Islam and sharia, which when venerated and completed might give the faithful a paradise made of green cushions and crystal springs along with the service of huris with beautiful eyes. I just mention a few triumphant superstitions, which reduce Life to crude fairylike materialities. So religions carve out big popular reputations for themselves, they make the impossible coherent, while in fact the possible after death is just a simplistic participation in the Light, something very plain, which religion considers as dull and non-attractive.
Whatever siperstition I have left, is just bits and pieces of those huge superstitions and it does not keep me from progressing in penitence towards salvation, but it has still some influence in me, albeit I ward it off

The fact remains that God does not give me Good; I am the one who builds it up for myself.
A penitent strives to come near the transfiguration, but he cannot get rid of his heavy flesh (Rev of Arès xxxii/9). I have reminded above that he cannot form an exact idea of the Father ; he can only imagine Him. When he sees God in nature, he sees Him as a poet sees Him; he can't see the Truth. The absolute Truth is not like mathematics, it escapes the sinner and his fleshly brain.
God came to me in 1977. He was surrounded by the visible and the resonant, glimmering and jingle in the air, the light flowing down the walls, explosions in the roofstructure and the stick of light, because I a sinner was unable to perceive Him differently. But, except for the Word that He dictated to me and that has made up the second part of The Revelation of Arès, no thing of that supernatural show was an expression of God's deep reality. I was just able to experiment God but by a superstition of sorts, materialistic signs, the only ideographical subterfuge I could use to perceive Him.
Which just shows that even though I have got rid of the crude main superstitions, I need some representational intervention to find the Father. The intervention of my thought at least. Would it take me to gaze at myself in a mirror to see God? I have to be honest. What is God's in my face? What is God's in the nature which surrounds me, feeds me, delights me? I can just understand Him just as the pilgrims to Emmaus understood that they had shared a meal with the prophet that has risen from the dead (Luke 24/31) after he was gone. I am altogether conscious that I am just imaginative, at best resourceful, I am superstitious really. I cannot entirely brush aside superstition
I can only turn down excessive religious superstition. Religous superstition is adoration for the matter, books,  relics, symbols, codes which have made salvation legalist proceedings : Like rite, like reward. Like breach of rite, like punishment. Excessive superstition is forgetting that God is first of all Love.
How can we, if not through penitence, evade the Orwellian world, where lies are the truth, where rationalism and law are religions, where appearance is reality? Leading the world to change is imperative (Rev of Arès 28/7).