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11 july, 2009 (0097US) 

arès pilgrims and Arès Pilgrims

I write this entry the day I am 80.
While writing, I've got the privilege of being shot
by grand-daughter Agar (mirrored in the window pane).

80 ans !In the late 70s and early 80s the Pilgrimage of Arès used to go on in exceptional fervor: Three long prayers in the daytime, one long night prayer and, in the intervals, long feverish talks.
The premises are as modest today as they used to be then, but they have gained in homogeneousness, practicality and charm, compared to the rather disparate and somewhat derisory buildings that the Creator strangely chose to speak to the world in 1974 and 1977, just as he had thirty-four centuries earlier chosen an unrenowned, unattractive mountain in the Sinai desolation.
The supernatural event of The Revelation of Arès was relatively new, so that the Pilgrimage was one of moving emotive intensity and the need to unwind and even laugh happened to arise commensurately. In a summer's month, an unsubtle joke went about in a form of a solemn warning, "Please, don't spread rumors that Mickael Jackson's coming to a pilgrimage to Arès this year, which we can't prove, at all." Now Mickael Jackson is dead and, although his funeral was one ridiculously worthy of a President of the United States', he is gone and will fall into oblivion. The Arès Pilgrimag will forever be growing in beauty, instead.


Today the emotion has not lessened at the Pilgrimage place, but it has gained in moderation (Rés d'Arès 7/9, 32/10): Only a 3-hour prayer, a 3-and -a-half-hour prayer on some days, A free prayer. Ever since nosey parkers and cranks have lost interest in Arès, only two categories of fervent people are met at the Pilgrimage from June 21to August 15:
Arès Pilgrims (with a capital P)
and micellaneous Arès pilgrims.

I will call Arès Pilgrims (with a capital P) the small remnant that I've been sent out to gather together (Rev of Arès 24/1). Outwardly they are not different from the miscellaneous Arès pilgrims, but inwardly and in daily life they each according to his or her capabilities will strive to be penitents and harvesters of penitents and follow and back up God's Word and the word of God's witness (Rev of Arès i/12). On the very place where the the Father of the Universe (12/4) spoke in 1977, they will come and take (keep going, stir up) the Fire (xLi/3-7) of their free commitment to the pious gens (or clan) (xLv/13), the vanguard of the men of the coming time (30/13), of those who are to change the world (28/7) by changing their own lives first (30/11).
That commitment of the Arès Pilgrims (with a capital P) I have often called exodus or spiritual exodus in contrast to the Hebrews' exodus which under Joshua (the Bible) degenerated into the violent materialism of a land conquest and into a religion and its law.
It is as though the House of the Saint's Word where we Arès Pilgrims revive our active faith were our Sea of Reeds (Exodus 13/17-18, Judges 11/16 ), the passage that the Eternal has opened up for us in 1974 and 1977 to set man free from the shackles: religions, politics, laws, customs and their good reasons, all that has ensured his relative safety and so kept him from using his terrific capabilities of recreating himself and recreating the world by changing his life (Rév d'Arès 28/7, 30/11).
The Place of the Saint (12/4, xxv/11, xxxvii/6, etc.) in Arès is the ensign (xvi/14) of Life (24/3-5).

The other Arès pilgrims, the miscellaneous, are men and women of uneven, heterogenous hopes and expectations, who accord varying meanings, powers and statuses to The Revelation of Arès.

The Arès Pilgrims see evil at its real level, global and worldwide, sin which only i>penitence will conquer, sin which makes man a wolf aggressive towards himself (Rév of Arès 22/1, Acts 20/29), sin which maims or kills spiritual life and brings about unhappiness, misfortune and death, and which has for millennia kept wisdom from reappearing on earth and mankind from ascending the Saint's Heights (Eden).
The other pilgrims see evil at lower levels, in its immediate, limited, hopeless forms, evil upon their own lives, upon people around them, upon social issues, upon their after-life, evil against which they hope for merciful protection or a miracle, without them worrying much about universal salvation.

But all of them, whether Arès Pilgrims or Arès pilgrims, go to Arès seeking for a strength of liberation, of relief from the yoke of evil,
whether they can see evil at its global level or at their private level,


Not only are the Arès Pilgrims (with a capital P)—the small remnant—committed to the hard task of being personally penitent and working at the harvest of all penitents possible in the world, but they have committed themselves to open to mankind the definitively sacred place where messenger Jesus in 1974 and the Maker in 1977 have called on the world to change (Rev of Arès 28/7). That is the Arès Pilgrimage.
The Arès Pilgrimage is open to all humans, of all beliefs, provided they have respect for the place and are brought there by some top moral logic quite other than any form of common curiosity.
Moreover, there's nothing worth a trip to the place. That is a place to think, ponder or pray. That is a trip deep down to one's heart, a quest for the necessity of loving, forgiving, making peace, setting oneself free (Rev of Arès 10/10) from the outward world, but not a pilgrimage to miraculous relics. All of men are the children (13/5) of the Father that manifested himself there and no one knows who among all of men is saved and who is not (11/3).


Rumor has it that the Arès Pilgrimage is unclassifiable, just as it is rumored that The Revelation of Arès and the Arès Pilgrims can't be categorized. That is just a way of demeaning them, because they as a biblical nation in the process of being re-formed in a world where such a re-formation was long considered as impossible, they may well be a nuisance.
What are the Arès Pilgrims (with a capital P), those people committed to personal penitence, to the harvest of all penitents possible and to the upkeep of the Pilgrimage?
The elite of humanity who think they are destined for a privileged salvation and glory?
No. They are common human beings captive of the today system, neither superior nor inferior to, neither more unfortunate or less happy than the Hebrews of old captive to the pharaoh's system, but who have heard the Call to set themselves free like the Hebrews. Only, as a peregrinating exodus has long been unfeasible down below, they are setting themselves free higher up through spiritual life, through the path to Life (Rev of Arès 24/5, 25/3, etc.). Every day they remind themselves and remind the world that no religion or politics has saved a man, ever, in the sublime sense proper to any man who has fully taken in that he is not just an intellectual, religious or sociological animal.
The Arès Pilgrims are to leave their lasting mark on the world as people of the faith made of consciousness that the good man will some day conquer evil, unfortune and even death (24/5), and that Good does not belong to a religion, a policy or a law, whatever, but it belongs to all of men at the simple cost of practicing it (28/25).
Does anybody skeptical about The Revelation of Arès claim that he or she is sure of practicing the only religion that leads to God and salvation or he or she is sure it's no good believing and any man ends up rotting down in some grave? The Arès Pilgrim says to him that there's no certainty on earth but that which is forever questioning itself, and that faith—or lack of faith—is forever working out or fluctuating, is never definitive.
So the Aresian faith is an evolutionary conviction, for it's no good believing, indeed, if it's just a matter of believing. This is why the Arès Pilgrim is forever making sure that he or she is going in the only right direction, that is, towards Good, which requires permanent effort of evolution. All is permanently likely to change.

The Arès Pilgrims are under no obligation or dogma but conscience which has re-entered into possession of itself, has committed itself to seeking for Good as personal as well as social life's sole right direction, which critics will refer to as naivety and dangerous simplism. Some day, however, all of intelligent (32/5), free (10/10) and pious (28/25) men on the earth are to claim to be their followers, because they will have found the Right Path, the easy way to Truth (28/7), the moral code that leads to happy spiritual life, not the transient isolated spiritual life of today, but a permanent global one.
Wrong have been all those who have contended that Eden could never be restored.
Aresian faith, therefore, is neither a religion nor a moral code, because it places man's re-creation in relation to a collective search for good as a result from all of individual goods (or penitences) added. The Pilgrimage of Arès is the maternity home of that faith, the symbolic place where some people's good "gives birth to other's good," as Socrates used to say.

The Arès Pilgrimage beneath a sacred pious exterior is altogether different to the Core—Different from more than five thousand pilgrimages over the earth, as specific information say! —. It does not add any new submission to alleged laws, which the Creator has never decreed, as it is evident from The Revelation of Arès that he does not impose anything on man. God proposes, the free man disposes.
Neither is the Pilgrimage of Arès one where miracles take place under a God-King-and-Judge's discretionary power. God is not a king or a judge, he is a so much loving Father (12/7). Even though miracles are sometimes worked in Arès just as miracles occur anywhere in the world, they are caused by the beneficial re-creating radiance of good men concentrating there.
The Pilgrimage of Arès makes men enter a time when their lives, thoughts, intentions and responsabilities are put to the test in keeping with the only question of faith worth asking, "We can recover the image and likeness (Genesis 1/27) of the Creator, but do we want to recover them?"


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