Just as I was told : "Justice and conscience (#178) are not consistent with each other" and I had to reply, "Yes, they are, they result from each other," I am going to be told : "Change is nothing like peace."
I will reply : "Change and peace are going together."

Descartes said : "I think, therefore I am." I add : "I think, indeed, but I am a bundle of nerves driven by strong atavisms. So I cannot change my life (Rev of Arès 30/11), unless I continuously struggle against my nature. My brothers et sisters do likewise in order to grow as men of the coming time (30/13). Changing requires suffering (37/9) and courage (6/1). Therefore, peace is not in my hand (xix/6)."
The world turned into a jungle after Adam had chosen an evil way of life (Rév d'Arès 2/1-5), so I am but a wildcat striving to tame itself. "I did not come to bring peace, but a sword," said Jesus (Matthew 10/34, Luke 12/51) to call to mind the penitent's inner struggle. My facade of peace, although it is a big victory over my nature, as it is, is the result of a continuous struggle inside me. My peace is seldom serenity, it is seldom something I can call peace.
Only the Father is a Saint (Rev of Arès 12/4). No human being is. To be a penitent, that is, to love all men, forgive all offenses, make one's peace with everybody, have spirituel intelligence, make oneself  free from all prejudices, is not a natural thing for a man to do, because he is frail, emotional, suspicious, but he has the ability to live contradicting his own nature, so that peace may some day become the Peace just as day will become the Day (33/8). "Changing? That's impossible!" those who think that rationalism is intelligence exclaim. They say, "It's in the nature of humans that they feed so as to live, they die, they breed, they can love but also hate each other and whoever hates can't love. Each human has an inchangeable complex nature." They say also, "People spread ideas to change the world, but nature decides in the end," or they state, "After all why change? I am what I am, because I belong to my own life, and because there's every reason that I exist. So I'm going on my way."
Now, changing is possible, because the Creator says, "Truth is that the world has to change (Rev of Arès 28/7). Why would He call on man to change his own life and by changing his own life to change the world, if it were impossible?

We have to set our change deep down and our peace deep down to work jointly. We all have been born as humans subjected to our own natures as well as violent, even though the times when nature and violence tear open the customary veil of courtesy vary from human to human much. "Nonviolence whenever it is active consists of benevolence towards all that is living; it is pure love," said Gandhi, who meant that when it comes to giving up violence not only you have to give up physical violence, but also violence in all of its possible ways like authoritarianism, quarrel, anger whether outside or inside oneself. To manage it you need to build up the will to cancel evil out — so that we may do Your Will (Rev of Arès 12/4) —. We all have dual personalities, we are benevolent frank people as well as liars, thieves, murderers — "I am the brother of all murderers on earth. I have never killed anybody, only because I have never been under circumstances when I might have killed," said Gandhi again —. Even when we do not sin for real, because of a lack of circumstances to rouse sin, we have to stay aware that sin is always within the range of possibility. Therefore you have to stay watchful, and, moreover, you will always find watchfulness as something likely to disrupt your inner peace.

War does not agree with peace, but lawsuits do not agree with peace either. Submission to law or a lot of circumstances of life in society are bad for peace and our seeming submission to them is but a kind of state of inner rebellion chained up and silent. Which brings us to know that a penitent's leading difficulty is not the fact that he accepts love, forgiveness, peace, spiritual intelligence and sbolute freedom as principles, it is the fact that he has to set them going in the depths of himself where opposite temptations make his blood boil, because he has to resist temptations in silence and resistance is no peace, even when he does not suffer a fit of nerves, or he is not scary, or he turns down the same old want to do battle.
Thanks to freedom, the liberty of being, we resist sin and make ourselves have peace. Not because a colt is mad, but because it is wise, it is what a free penitent turns to be when it sets itself free from the harness and runs away from the doctors (Rev of Arès 10/10) of religion, politics, law, money, culture and rationalism. It flees from dualism, which religious monotheism has imagined and since then claimed that God's realm is heavenly, but not earthly, and which has split the unity of God and man. The spiritual, the pure non-dualistic spiritual — God and man as one being who pulls each Other's Arm (Rev of Arès xxxi/15) — has disappeared, as it were, seeing that only few real spiritual people are still living on earth and I hope we belong among them. The religious as well as political exchange values have triumphed by betraying Jesus' genius, that was the very non-duality. Man is not the servant of religion or politics, whatever, he is just the Image and Likeness of the Creator in his depths (Genesis 1/26-27).

When entering unto penitence you declare ontological war on yourself in your depths. Two identity powers fight each other inside you; Good and Evil, which both are specific characteristics of man. the Peace of Good and the peace of Evil, one word (peace) but two concepts. The small human units will be founded on man's very close watch on both of them, so that only Good might prevail.
This is why
Living up to mosaism (#176) will be changing by permanenttly forsaking religion and politics.
Living up to anarkhia (#177) will be changing by permanently substituting powers for managers.
Living up to justice and conscience (#178) will be changing by permamently giving up law and et setting faults under the watchful eyes of love, forgiveness, spiritual intelligence and absolute freedom.
For careful ! religion, politics, powers and law will for long (Rev of Arès 22/14) keep on living in some dark cupboard of the mind.
Man is made of flesh, mind and soul (Rev of Arès 17/7), but let's not forget that these constituents are continually diverging from each other. The flesh is animal, the soul is angelical and the mind, which connects them, is the throne of man's hypocrisy. They cannot coexist and uphold inner peace, unless penitence is constantly striving to persist.
Until the Father's Day dawns, nothing will be definitely gained — the Beast will live on below the horizon (22/14) —. Even in the best situation, that is, living together in small units, there will be collective happiness and innner peace only if people never stop being penitent.

The day the Spirit is blowing deliverance — #176 — and anarkhia —#177 —
into our chests and heads (Rev of Arès 4/11, 33/4),
The day religion, politics, law and courts of justice, which have weighed us down, are dispersed,
The day we live in festive mood and joy (30/11) within free (10/10) small units,
Then powers and judges will disappear, so each penitent, whether a man or a woman, will have to turn himself or herself into justice imperatively.
But what does being just mean ?
Being just is being like Messenger Jesus from January 15 to April 13, 1974, or the Father from October 2 to November 22, 1977, when they spoke to me and I understood that I was not a human being with exceptional qualities and value, but like most human beings a man with black teeth, with a flat neck, with a tongue laced up, the brother dead with closed hands (Rev of Arès xxvi/1-4), prone to have prejudices, act in an underhand way, be conceited. Just the same, prophet Jesus and the Father spoke to me with love, forgiveness, spiritual intelligence, unbiasedly, and entrsuted me with a signal prophetic task, changed me from a sinner and potential evil man into a potential penitent.
Jesus and the Father call every one of my fellows of the small remnant (24/1) alike.
That is the meaning of the word justice in The Revelation of Arès: God's Justice or a penitent's' justice; in other words, it's nowhere justice but in love.

There is justice and justice. Justice through law is unrelated to love; at the very best it is based on materialistic equity (Rev of Arès 28/10) and assessed from the commonplace ideas, the culture, the sensitivity of the area and time; it complies to an ideology, a logic among other logics. La Rochefoucault said that "Justice is just our anxiety to be deprived of whatever owns to us (in our opinion)."  Later, it was claimed that justice was whatever gives rights and get them maintained, but what are rights really? Babeuf said, "to each the same due" (commutative justice); Marx said, "to each according to his or her merit" (distributive justice), nowadays a citizen says, "Each to law." But we Arès Pilgrims say, "To each anything according to the impartiality, mercy and help of love," detached  from the emotional, detached from ideology, law and courts of justice.
This is why "serious-minded people" for a long time will be calling us insane, even dangerously insane, will keep condemning us just as they condemned Jesus. I'm afraid so! The just man first will be a hero (xxxv/4-12).

Just man's justice, says The Revelation of Arès (xxxi/10) in order to make clear that it is not law's justice.
A just man applies to the Word. Being just is seeing everything from the Light and penitence's standpoint, that is, from the standpoint of love, forgiveness, peace, intelligence spiritual and freed from every prejudice, and with the prospect of sharing the world between all of its owners: human beings.
Even when faced with serious misconduct, criminal activity, you do not judge (Matthew 7/1). Whenever faced with evil you have to stifle your impulsive emotional self, remain neutral, so that you can lucidly radically reform the awareness that all men on earth are co-responsible for the murder, misdeed or offense by one man or woman.
This is a real revolution of the sense of justice, that the Sermon on the Mount advocated, but that has never been applied and that is still to create.

There has been so far no entry as hard to shorten as this one in my blog, for the concept of justice, which is basic in our current penitent life, will be still more fundamental when penitence becomes the link that bundles a nation (Rev of Arès 28/21) as a small unit. I have written, then many times made alterations and re-written this entry, but despite my concern about brevity I have forever ended up in too long a text. In the end I have retained only a few paragraphs which I have thought are minimally useful.

When an individual wants to hide behind law and courts of justice, so that he or she should not take decisions in all conscience, he or she loses his or her capacity as a human person. He or she confines himself or herself to being a slave to the system, a human subject to trial, who thinks that obtaining justice is grovelling before bodies and staffs so-called of justice, before a few substitutes for conscience like public opinion or state-employed law servants. In any lawsuit each litigant thinks he or she is within his or her rights and calls it injustice when he or she loses; the losing litigant understands that what people call justice is not justice. It might be in courts of justice that humans feel the night cold best in which Adam has made his descendants live  (Rev of Arès 2/1-5).
Only conscience, once it is penitent and absolutely free (Rev of Arès 10/10), can drag itself from that night and enjoy the daylight again waiting for the great Day (Rev of Arès 31/8). It may be in the quest for justice that a penitent will be like an actor of mankind's adventure in its optimal blossoming, penitence, that none of the legalist justice swords will be able to threaten.

A lawsuit is one of the more saddening serious dramas which the system makes man live through. But in the small unit in which a penitent will live some day neither courts of justice nor lawsuits will ever be.  In a society under love, forgiveness, peace and heartfelt intelligence all of men will be Antigones having successfully held out against the arbitrary of the law of the Beast as long as it lays dying on the horizon (Rev of Arès 22/14).

Hermann Rauschning wrote a book, "The Nihilistic Revolution" in which he denounced the Nazi government, that had been voted in democratically, and that used to expel, jail or kill "anybody enjoying the luxury of taking a decision according to his or her own conscience," but any court of justice on earth one way or another sentences any personal conscience whenever it is against law. In democracy the masses think they are free, but they bows down to judges who enforce law, which they regard as stronger than conscience. That's dreadful! That thinking defect has led common people to mistake law for ethics and justice, which is opposite to the inalienable right that the Maker has given Good man to take decisions as his conscience and his spiritual intelligence once it is awoken dictate. I also add that Boris Cyrulnik draws attention to the fact that "the feeling of injustice is the result of emotional reaction much more than one of thinking" or of submissiveness to law. So he reminds that those who demand law do not believe that law is just; they believe that it only a necessary lesser evil. Courts of justice might be called courts of law best.
In "France against robots" Bernanos accused modern society of making human beings sheep lying flat in front of the least decree issued by a prefect or verdict by a court, but the "Christian" France that Bernanos missed had not been better. Politics and/or religion does not decide on Good or evil ; Good and/or evil is decided by the Word, which is passed on by the man that is too loving like the too loving Father (Rev of Arès 12/7).
Everything shows that we have to regain conscience like love through penitence.

Do law and courts of justice relieve humans of the real chore of judging? Actually, the world looks like it were filled of people dissatisfied with the State justice. So men will sooner or later end up with penitent justice, although its big problem is that it cannot be applied without love. Hence the need to start with the task of spreading the practice of penitence, the steam engine without which the long train of mosaism, anarkhia, justice and so on will never move off. Just think of the fact that justice cannot work if it lacks forgiveness and necessity of rehabilitating the men or women at fault.
The alledged achievements of modern times have literally shattered a powerful noble capacity of man: his conscience as the image and likeness of the Father's Conscience. God asks us not to mention Mercy constantly (Rev of Arès 16/15), but Mercy is a reality we have to pass on to the world. Love is clarity, it is above all authorities of power and law, all the Creons (Sophocles: Antigone), all the arbitrary powersin which law codes belong first .

Their (the princes') abomination is a case for My Justice (Rev of Arès 22/12), but God's Justice does not jail or kill anybody; It is a Call for Good , to which the Word of Arès gives concrete expression. You shall not have human eyes used to judging and coveting, but you shall have the eyes of a prophet that has seen My Justice (35/9). If those madmen called for My Justice, I would shut their jaws (34/5), which does not mean that God would kill them, but would only make them be quiet, because men end up being silent sooner or later, when God speaks. (When you) imagine that you walk ahead of Me ... just as he (apostle Philip) walked, but with Justice (1/5), that is, with love. You had better be with people who have been scandalized so they never utter My Name, but live according to My Justice, than be with devout people lacking in courage  (39/9). Your (the prophet's) word is My Word, the Justice of a just man (xxxi/10).

The word justice meaning human or bad justice, or even injustice, is found in: Having a fear for the nations' leaders and their justices (Rev of Arès 2/17).
The word justice meaning good justice, soundness: The sun of your justice burns the far, that is, will be stronger than science and legalism, and gives with two hands, that is, in a generous manner (xxxvi/22).

The problem of justice is not that which has never been solved, and which has continuously brought lawmakers and professionals of the law of rats (Rev of Arès xix/24) into conflict ever since Adam choosed his world (2/1-5) and turned  down the Creator's world. Ever since Adam's days Hans Kelsen and his "Pure Theory of Law" (Reine Rechtslehre)" did not solve more than all legalists on Earth ever solved the problem of the irretrievable arbitrary nature of law, the mirror of the arbitrary nature of paganism, in which religions have not yet stopped dressing up the "Justice of God". What the Father calls His Court or Judgment Seat (16/13, 21/7) is a transcendent concept, which no codes or proceedings can hold, because It is the universal consensus of the Father's Mercy and His Children's souls created through their love, their forgiveness, their peace, their spiritual intelligence of free (10/10) penitents; It is the soundness of the just man that is the Justice of of the Just One, the non-dualistic fusion of the man of Good and the Creator of Good. It is the Justice, that has not yet existed, that is still just a Promise (1/6, 2/8, 28/22), a Design (28/27, 36/8) in the too much loving humans' hearts. It is the Justice that, in the situations of conflict still bound to crop up in the best of the worlds, before the Day dawns (Rev of Arès 31/8), as long as man's weaknesses call for encouragement to Good and discouragement to Evil, will be aware that avoiding neverending revenge will always be wiser than making the culprits suffer.

In a big bubble of artifice, which is has turned automatic, law, courts and all moralists on Earth live, which make themselves gods opposite God, consciences opposite conscience. The word conscience is nowhere in The Revelation of Arès, because it is the very tangle of knots that It entreats us to undo so as to restore the length and suppleness of the rope of intelligence, love and forgiveness. The word conscience is nowhere in The Revelation of Arès, because it is quite different from the word penitence, the real meaning of which is concrete and still fit for restoring, and because it refers to the sense of good and evil, the obscurest Core of Cores (xxxiv/6), the Word's main implication that has frustrated the mighty so much that they have masked it with men's books (35/12, i/5-9) in the Scripture. The word conscience is nowhere in The Revelation of Arès, because it is crushed, unrecognizable under the serious bone of contention between mankind and its Creator. But conscience has several analogues there like, when God is concerned, I have Power and Knowledge, and, when man is concerned, you have moderation, patience and piety (Rev of Arès 39/3).
The whole of what we call law is just an arbitrary matter and it is a lesser evil at best. We have to restore the just man's suppleness of thinking; any man on earth can be a just man. A judge is just a civil servant shut up in a system, which is his own world. This is not the world that we yearn for. It is of the utmost importance to be getting ready and urge our descendants to be getting ready to change the concept of justice, that will necessarily work in the way dictated by the Sermon on the Mount (Matthew ch.5 to 7), that is, through love, forgiveness, peace, spiritual intelligence freed from prejudices.
Let's plan to replace the law that has been with the Law that is to be (28/7-8), which means with equity, forgiveness, help to culprits, in other words replace a pathogenic painful concept of justice with a happy creation, because real justice can only recreate the human.

Anarchy is an awkward topic.
Whenever I am asked, "What are the Arès Pilgrims?"
I reply in two polysemous words which people feel as conflicting , "An anarchy of penitents,"
and in my questioners' eyes I can see fear, or enthusiasm, or embarrassment; I can seldom see peace of mind.
Nevertheless, The Revelation of Arès says, You will not be a leader for anyone (16/1), You will never give orders to anyone (36/19).
which is the definition of anarchy.
But we live in the course of time (12/6), changing our lives (30/11) can't help but be gradual.
Moreover, many an Arès Pilgrim, whose job is a power, can change it into knowledge and responsability and never lose his or her job.

As they are naturally prophetical, the small remnant (24/1, 26/1, 29/2, 33/12), who are the changed world in its early stages, will keep on extending in depth and width following up The Revelation of Arès's teaching developed by the eldest brother (16/1) or just prophet (xxxvii/2), whose word is the Word (i/12). The small remnant are to remain the epitome of the the community layout of the small units of humans, most of which will possibly consist of real penitents and anarkhists (no leaders for anybody), whatever affinities families they will belong in. In other small units — as freedom shall be respected — organizations will be non-Aresian and varied, but will tend towards anarkhism as a result of their community smallnesses.

Anarkhia, an ingredient in the achievement of The Revelation of Arès, cannot be introduced into the big masses, whose peace and order are just based on political powers and laws. Anarkhia as well as penitent life in joy and festive mood (Rev of Arès 30/11) is only possible in small units of humans. Therefore, it is but towards the breakup of the big masses into small units of free humans that our action line in public affairs can be conceived. We reject politics, which continuously pursues power, makes laws, offends against freedom even in democracies, which are rule by elected ones over a majority of voters of the other side + nonvoters.

An anarkhia (Greek ἀναρχία) is a society organized and managed without any government, in which no one claims to have power over anyone. In 1840 Proudhon said, "Freedom is anarchy, because it does not agree that willpower rules, but it agrees with law's authority, that is, it agrees with necessity." We can accept this statement, if the law mentioned by Proudhon is the coming Law (Rev of Arès 28/8), the widespread practice of love, forgiveness, peace, spiritual intelligence (32/5) free (10/10) from all prejudices, that which The Revelation of Arès calls penitence. Élisée Reclus said : "Anarchy is the greatest expression of order." Leo Tolstoï, also an anarchist, said about social ethics : "(Only) private revolution, the daily metamorphosis (penitence) of every individual should be the rule in society." Jacques Ellul said about Christian religion, "Churches' conformism and conservatism either social or political, pomp, hierarchy, the so-called Christian moral standards, law system, Churches' dignitaries' authoritarian Christiany, etc., that is just the social institution of Churches. That is not Christian faith, at all. So anarchists are right to deny that Christianity." Every one of these authors and many others, whom I can't mention, are very much like The Revelation of Arès on many a point.

The Revelation of Arès says, Just be One in yourself! (Rev of Arès xiv/1) and by that it means that the Universe, creatures and their Creator are just One together. The Creator even hears the rock shouting (xiv/6), which then has life though it is different from what science calls life: Life (24/5) in its universal extension. If as things stand a present the man, the star and the Hand of God (xiv/9) are not One, its is because the Father has made the Child free in His Image and Likeness (Genesis 1/26) and because the Child has freely made its religion, politics, power, law and culture breakers of Oneness. So the paradoxical piece of dust, that is the Mare that stinks (Earth, xix/15), poisons the infinite Universe. How can men love and understand each other, and how can harmony permeate through men but also through men and anything else, if different are the concepts of the True (Rev of Arès xxxiv/1-4), the basis of reason that anarkhia can manage?
The variety of human kinds of society and the unbridling of moral debilities not only never treated or mended, but also seen as normal and even inspired, is the root of never-ending inconsistencies and conflicts. Religions, not to mentions other domains, are now monotheistic — Judaism, Christianity, Islam —, now different — Hinduism, Buddhism, Taoism, Confucianism and so on — , and within each religion a wide range of types. None of ecumenicisms, which are authoritarian themselves, will ever be able to correct that. Faith variety kills the main Truth, which achieved Good is, to which everything is destined to go back. Politics heads up other forms of religion. In brief, the world has gone off in such a way that all of intelligent people questing for unity, whatever culture they may have, are aware that anarkhia is not an ideology among others, but it is mankind's primordial wisdom, that we have to find just as we have to find Life (Rev of Arès 24/5]. Shankara, previously mentioned in entry #171 "nonduality", said, "The soul is naturally pure, alert and free." As long as a great number of humans have not got a soul yet, disorder injustice, violence and the powers that claim they can control them, but that actually cause disorder, injustice and violence, are going to wreak havoc on the world.
I see press, politic speeches, administration forms, codes of law and religious sermons as barbaric songs filled with noise, threat, roughnes. There jostle together formal demands, controversies, praises, threat, intimidation, pathos, suffering, enslaving, renonciation. What am I to do then, if not do hope that I will regain the True and its wisdom in anarkhia right outside the noise, the count?

Moses was a leader for anyone. He was just a guide. He appointed Aaron leader for the ones of the Exodus people that wanted a leader, but he decided so temporarily.
When anarkhia crowns penitence, the liberation, the fulfilment of man and the end of the chaotic History of powers will be near at hand. Anarkhia will have reigned for some time when dawns the Father's Day (Rev of Arès 31/8), when the several thousand year old alternation of life and death is over, when Good and Life (24/5) definitely come into existence and the last ones who speak from above the eye (xix/7) vanish like flabby aerolites. The tupha will never go rotten (xix/11)anymore, it will bloom like  immortal glorious water lilies on the rivers of Eden.
Nothing can be better to the world than anarkhia, the flower and fruit of penitence. The Good world will be managed and well-managed, but anarkhic. Let's set our sights on a world changed and leaderless in spite of the sledgehammer arguments bound to be inflicted on us ; we will be called insane!
Thereupon, the murderous brutality of historic anarchists has forever stunned me. How could those murderers think that to kill the mighty might ever stop the system from replacing them? They were innocently unaware of the thirst for power that culture has set in man; they were unaware that only penitence can quench that thirst. Only an apostolic long-term job will be efficient.

A great month of June, 2016 :
In Italy, the Movimento 5 Stelle (antirsystemic antipolitical Five Stars Movement) is elected to the mayoralty in Rome and Turin.
In the United Kingdom, the Brits by popular referendum set themselves free from the political bureaucracy which has so far imposed itself upon the masses regardless of local aspirations and liberty.
Both events are forerunners of the wind of change that The Revelation of Arès has been sweeping through part of the world for forty-two years. They foreshadow men's headless, non-religious, non-political, penitent small units, within which love, forgiveness, peace, intelligence free from prejudices can be common societal practive, and without which the race can't be as One in love, just as the Universe couldn't be as One and well-balanced, if it were not made of myriad stars.

There is no question that penitence changes life for the better (Rev of Arès 30/11) and from generation to generation is going to change the world (28/7), society therefore, for the better.
The change in society will not be made through politics in the sense given to politics nowadays, but through the rising into view of a new kind of citizens: penitents.
And yet the change process will sometimes look or sound like politics, but in a meaning that has vanished ever since politics, whatever ideology it has claimed, has been a career for politicians, a quest for power and the making of law. The penitents' political path will not be anything else than the public part beside the private part of life, community running opposite any sort of government, exercised with love, forgiveness, peace, good-hearted intelligence free from all prejudices.
A practice that is to require a will, honesty, and cool thinking particularly in the current time of design, because man's timorous emotional nature perverts reason.
I am now starting my own thinking on this point of utmost importance that is to have the entry "Small human units" as an apex later on

In October 2015 I was able to carry out a plan that I had toyed with a long time : A journey through five historical Cantons of Switzerland: Uri (William Tell's homeland, 35.000 inhabitants.), Schwitz (148.000 h.), Nidwald (41.000 h.), Obwald (36.000 h.) and Zug (115.000 h.), because those Cantons actually are small sovereign independent nations similar to the small human units that I hope will flourish on earth some day after the big masses have broken up.
I was expecting to visit a pîcture-postcard Switzeland, farmers with feathered hats and leather shorts on who milked cows and made cheese. Unlike it I saw modern, industrial, flourishing small nations proving that men's very small groups can really well live in the midst of a technological world, as selfmanaged societies in peace, justice, affluence, unaware of political, ideological, even spiritual conflictes, which are inevitably met in big masses.
Don't have dreams! Uri people,Swchytz people, Obwald and Nidwald people, Zug people are not Moseses, but they live in small human units where they might well become Moseses. We will have to work hard and long so that our current, basic, spiritual mission may be coupled with a societal mission to call on men to dispose of their inner cultures with iron teeth (Psalm 57/4) as well as smash the big masses politicized, to change what is nowadays wrongly called nations into real nations, that will go back under the Father's tutelage (Rev of Arès 28/21), in the name of love, forgiveness, peace, intelligence free from all prejudices. Currently the Arès Pilgrims are insignificant in number, but — as the unexpected Italian Movimento 5 Stelle gives proof of it — they may some day show influential. The question that has to be considered first is, "What kind of citizen is The Revelation of Arès making its follower?" He will be a complex citizen like every human on earth, but a free one (Rev of Arès 10/10, 16/1), an intelligent one (32/5), a brother (L/2), a liberatorr (ix/8), someone fundamentally mosaic. What meaning shall you give this term?

So much luster has Moses that I sound incongruous whenever I say that a right penitent is a Moses.
The Word that Moses listens to, however, can't be different from that which Mikal hears in Arès.
Moses is neither the commander (Rev of Arès 16/1, 36/19) depicted in the Bible, which books written by men (35/12) have distorted, nor the maker of laws which too much of a loving Father (12/7) might never inspire.
As an Egyptian deeply upset by the Hebrews' misery Moses hears (Exodus 3/4-21 4/1-17) that the Father and His Offspring (13/5 = the whole human race xii/5) should be as One like the Universe (12/4) is One, so that happiness (36/23) may arise.
Moses is a penitent of reference just as Jesus is thirteen centuries later.

A mosaic citizen is a human being over whom the Breath of endless reality blows, that has continually recurred from the days of Noah, Abraham, Moses up to the days of The Revelation of Arès.
Real mosaism rules out mythical Moses, who has been biblicized as the rescuer of the only Hebrews. When the Father on Mount Horeb tells Moses, I have indeed seen the misery of My People... So I have come down to rescue them (Exodus 3/7-8), he means by People whole mankind having lived in the misery of sin ever since Adam's time.
Real mosaism enables no one to open up a pass in the Red Sea and gives no one the right to write up laws and legends, which are but books by men (Rev of Arès 35/12). Moses like every prophet sets man free until times are over and he sets only Hebrews free, because his lifetime lasts only 120 years (Deutéronomy 34/1-9). Moses, after acting in a manner the arduous reality of which we are unaware of — the "plagues of Egypt", the "Red Sea crossing" are just a saga —, starts setting mankind free with Hebrews from Egypt and launches an Exodus, which has not yet stopped, because it has repeatedly been interrupted by religion and politics for 3,200 years.
The revival of the Exodus — the spiritual deliverance of mankind — sounded to me straightaway like the obvious core of The Revelation of Arès ; this is why I called Exodus the restart of the people got stuck in their sin, their religions, their politics, their ideas, theirs habits. In that sense the Arès Pilgrims' faith is indeed mosaic.
Let's forget about the baby rescued from the Nile and then raised in the Pharaoh's palace — a story that is just a  patch-up of Sargon of Akkad's legendary biography — and quite simply let's regard Moses as an inhabitant of Egypt whose mind and heart a Revelation enriches. Let's not seek the reason why the Father choses Moses, a murderer (Exodus 2/12), and why 3,200 years later He chooses me a sinner as a prophet, or why then I am followed by brothers and sisters devoid of prophetical merit and ability just as pathetic Hebrews never stopping moaning follow Moses. The Father reveals Himself to His Children (Rev of Arès 13/5) just as He creates the Universe, that is, in the same way invariably. The relations between God and Moses and then 3,200 years later between Him and Mikal are necessarily the same. Just as The Revelation of Arès exists today The Revelation of Mount Horeb used to exist in the days of Moses, even though very little of it is now extant. Let's consider it as obvious that the talk between Moses and God revealing Himself in the Burning Bush is not reduced to what the Bible tells.
Exodus, Leviticus, Nombers, Deuteronomey (Bible) are legends that have developed around a few realities, only a few things of which stick to my mind: the beginning (Exodus 3/1-21-4/1-17) and the end (Deuteronomy 32/1-44) and a few facts and statements in between. The profound meaning of The Revelation of Mount Horeb is only found in the spirit of deliverance that Moses gives to all the hardships of the Hebrews in the Sinai.
The similarity between the Exodus Hebrews and the penitents of The Revelation of Arès is in the everyday heroism (Rev of Arès xxxv/4-12) which that sort of emigration requires, whether geographic or spiritual. It is the rocky path (25/5) of penitence. Along this path both the inner fight and the outer fight against sin is an action more painful than the bondage of sin, but it is a very hard effort which is vindicated by change, which is transfiguration, as a result. The change in question is that which is symbolized by the crossing of the Red Sea , the manna and so on, the result of which is attained thanks to a steadfast effort spurting up as a powerful vitality, which is just temporary among the Hebrews, who fall back into sin and religion long before the Exodus is nearing its end (the golden calf Exodus ch.32), but which among the Arès Pilgrims is already in their inner self before shining out in a defintive societal insurgence sooner or later.
Like Moses, who is slow of speech and tongue (Exodus 4/10), the Arès Pilgrims as missionnaries have difficulties in speaking to the world, because very hard is telling people in an old language about a new way of life and awaking a life of unremitting creativity in a society set rigidly in outdated generally received ideas.
Like Moses the Arès Pilgrims are becoming benevolent and thoughtful. Like him the Arès Pilgrims make their abstract longings concrete and transcendent, even though the transcendence is not yet visible to a blind society. They leave the earthly iron rule with politics just like Moses leaves it with Aaron, but they are working out a new world devoid of politics, because politics is law and the institutions that impose it upon people: courts of justice, police, army, religion, taxmen, whereas they want to make the world free. Like Moses they don't have any personal ambition and strive towards a sole goal, which is Good on earth.

Moses like any prophet is an example,  he is not a commander.
Any penitent and harvester of penitents is a Moses, the eldest brother (Rev of Arès 16/1) that harvests the brothers capable of freeing themselves from sin like him. Sin standardizes, glues, concretes, but Good scatters harmoniously like poppies over meadows or the wheat. There is still for us to make poppies everlasting!
Everywhere on earth man has turned sinful and got lost in the hard liquor of sin. He is thirsting for himself, for his egoism, for his desires and ambitions, he can only in scarce times achieve works worthy of the Creator whose image and likeness (Genesis 1/26-27) he has kept deep down like a lifeless chrisalis. And yet a sinner can detoxify himself from sin just as Moses detoxifies himself from barbarity (Exodus 2/11-15). We are aware that the world is not far from the point of non return (the sin of sins, 38/2), but has not yet reached it.
This entry 176 is not the right place to go through the lowest depths of metaphysics. I confine myself, therefore, to saying but not elaborating it that there is universal analogy between sin and penitence. Albeit a sinner ages and then dies in a short time — an eighty year lifetime is not much! —, he can freshen himself up, revive, in the course of an Exodus which is to last long  — four generations will not be enough (Rev of Arès 24/2) —, but at the end of which he is to enter into Eden again, drown the world's cruel absurdity, and make up his absolute freedom again (10/10). It is important to say again and again  that  men will be unable to do that change, as long as the world is not studded with myriad small human units just as the Universe is studded with myriad stars and is never at odds with the Creation's infiniteness. Love and bliss do not depend upon the politicized magnitude of the people, but they depend upon the people's free diversity.

The Revelation of Arès, a Word from the Maker, is not about God or religion.
It is about the coming man (30/13), penitence (16/17) and Life (24/3-4).
Whether the Word was revealed by Isaiah circa 760 BC,
or Jesus in 30 in Galilee (Palestine) or in 1974 in Arès (France),
or  Muhammad in 700 in Arabia,
or God's Light in 1977 in Arès (France),
not two human beings can understand it in like manner.
This is why the Maker has made the Pilgrimage to Arès a time to surpass oneself,
forget about differences, withdraw to the Core of Cores (xxxiv/6) or the fundamentals, or love,
a Place where all possible ways of understanding and praying vanish behind Life.

The Arès Pilgrimage just as The Revelation of Arès
do not belong in any religion.
The words regarded as the ones that founded the Pilgrimage
were uttered by the Creator on November 22, 1977 :

Revelation of Arès xLi/1. I am here.
2. You come here, the brothers come here.
3. The lip seizes and holds the Fire from My Hand.
4. The brow burns.
5. The Fire enters the man.
6. Would the spide (spider) suck the Fire ?
7. Call on the brothers and brothers, "Come and seize the Fire!
8. "When your foot is down below, your shout flies off high."
9. Forty footsteps tie My Strength and My Favor together where the forehead hits the stone, where the eye weeps jus as your eye is weeping.
10. where the pikes of My Fire pierce evil
11. My Hand hurts the man, (but) the man lives,
12. his hand made bigger climbs My Arm.
13. Here the man's hand seizes and holds My Hand.

Every year Brother Michel goes on Pilgrimage to Arès in order to live the supernatural Events again, which he witnessed in this very place in 1974 and 1977, and fill his penitence and prophetic action with Fire again. His brothers and sisters, that have faith in The Revelation of Arès go with him there for similar reasons, for they are witnesses and prophets in his wake.
The Pilgrimage to Arès does not abolish other pilgrimages on Earth. It gives them a final meaning, that is, an only Creator exists, the very plain Father of Good, whathever name men give him: Maker, God, the Eternal, Allah, Father, Brahma, and so on. He is the Saint That gets you to forget about sin, time and histoiry, which are but makings of man. The Pilgrimage reminds men, whatever religion they may have, whatever pack they may belong in, of the fact that they are a special race that has to change into good so as to avoid falling into the sin of sins (38/2), that is, sinking into evil  for ever.

Why go on Pilgrimage to Arès?

Neither an Arès Pilgrim nor anybody else in quest of salvation is under a religious obligation of any kind. The only path to salvation, whether personal or collective (28/7), is penitence, which for the time being consists in loving one's neighbor, forgiving offenses, making peace with everybody everywhere, thinking and speaking with kind-hearted intelligence (32/5), being free (10/10) from all prejudices, and for the future preparing to share everything with everybody. So there is no more obligation to go on Pilgrimage to Arès than to pray in such or such a manner. The Pilgrimage to Arès, however, may be a strong necessity of personal conscience,

Who may come as a pilgrim ?

Any human, provided he or she is not a stubborn sinner or unrepentant (26/11, 36/6) with intent to cause disruption or coming purely out of curiosity. Any human, whatever religion or philosophy he or she has, is a Child of the Father (13/5) and is called on (4/4). A suggestion is made to any pilgrim, who has no ties with Arès Pilgrims, that he or she adopts their habits on the sacred place : the tunic (a tunic is lent : the tunic covers the clothes and so erases the differences between sexes and personal states), bare feet.

Who welcomes you?

Some Arès Pilgrims. Arès Pilgrims, first a nickname in the 70s, has become the usual name of the disciples of The Revelation of Arès who now take on the cost of the maintenance and service of the Pilgrime, managed by L'Œuvre du Pèlerinage d'Arès (an association under the French 1905 Law).
The Arès Pilgrims do not form a religion, but they form a liberating spiritual movement, so they do not keep jealous eyes on their sanctuary. The Spirit (33/4-8) of The Revelation of Arès is of openness. As they are apostles of the rebirth of Life (24/5) in themselves by penitence and in the world by the harvest of penitents, they welcome all people of love, forgiveness and peace, free of all prejudics, who believe that there is one Truth, that the world has to change (Revelation of Arès 28/7).

Where are you welcomed?

You enter the Pilgrimage premises at 46, avenue de la Libération in Arès (Gironde, France) into the house where Jesus appeared in 1974, who on the Father's Behalf dictated The Gospel Given at Arès (First part of The Revelation of Arès). This house is not shown through — You shall not make this place a sanctuary (40/2), Jesus said —. Unless you are a regular pilgrim, you will be told all pieces of information you need there (see Helpful information below).

What books are at your disposal?

The Revelation of Arès which contains The Gospel Given in Arès (1974) and The Book (1977), the Bible and the Quran. The other kinds of revelation are miscellaneous and unforeseeable so much that are not laid in the praying hall. However, any pilgrim can bring along the books from which he or she has been used to praying.

Free prayer; no ceremony or ritual.

Only respect and discretion are required from the pilgrims. The True (xxxiv/1-4) blossoms like spring flowers in any place where the Breath wafts (2/14) and humans intend anything but Good. Salvation is not given to men by words, which are just mnemonic devices, but men get it by practicing Good or penitence (30/11), the Fire of which pilgrims, whetever habits of faith they may have, go to Arès to rekindle.
A believer of a religion, whether jewish, or christian, or muslim and so on, may feel stunned  being given a free hand  to pray in the way he or she wants as well as seeing the joy of the Arès Pilgrims when they share their piety habits (the tunic, the bare feet, etc.) with him or her, even though they do not force him or her to do so. It is because he or she does not realize immediately thet an Arès Pilgrims is just a man or woman of Good, a religionless penitent who can't tell the difference between all of the penitents on earth, whetever metaphysics they may have privately.
The Arès Pilgrims themselves are various.There are the ones who have chosen to belong in the small remnant and take great care to duplicate the specific mission of the witness or prophet of The Revelation of Arès, but do not consider themselves as topmost. There are the ones who follow less strict paths for varied reasons and at different standards. In any case, however, The Revelation of Arès brings spiritual life into proportion and makes it a quest for Good, for regaining the Creator's image and likeness (Genesis 1/26-27) within each creature that has set about loving (2/12, 25/2-7, 27/4, 28/10-15) too much (12/7) if necessary,  forgiving (12/4), making peace (xxv/11, 13/8, 15/5, 28/15, 36/17), restoring spiritual intelligence (32/5), becoming free (1/10) of all prejudices. This is how man is going to make the Day (31/8) of happiness (26/23). The Arès Pilgrims are not gathered together in a register, or by sharing a dogma or a visible sign. What gathers them is the very strong conviction that only Good can triumph over Evil, create the soul and save individuals as well as the world.

The Arès Pilrimage where and when?

In summer at Arès, France (33740, Gironde),
46 avenue de la Libération,

Three phases:
from June 21 to July 4,
from July 12 to July 25,
from August 2 to August 15. 

For the three phases, the House of the Saint's Word (where the Creator spoke in 1977) is open
on Monday, Tuesday, Wednesday and Thursday 18:00 to 21:00,
on Friday 08:30 to 11:30
on Saturday and Sunday, also on July 14 and August 15 (except when they fall on a Friday) 17:30 to 21:00

Each pilgrim prays and/or meditates freely and is careful not to bother other pilgrims.

Helpful information :
On arriving the new pilgrim is not asked his or her name or what religion he or she belongs in. Only two questions are asked to him or her, "Do you believe that The Revelation of Arès, the Bible and the Quran are from the Creator?" and "Do you love all of men and do you forgive all of their offenses?"
If he or she answers yes to both questions, he or she is welcomed by brothers and sisters, who reminds him or her of the meaning of the Pilgrimage to Arès.
If he or she answers yes to one question only, the brothers or sisters pay closer attention to him or her.
If he or she answers no to both questions, he or she is asked a third question, "Do you think that an especially important event has taken place here? Are you here to ponder it? Will you have respect for the Pilgrimage peace and routine?"
If he or she answers yes to this question, the reception brothers or sisters will pay very close attention to him or her before one of them goes with him to the exedra, which is the anteroom to the praying hall.
If he or she answers no to the question, we will be very sorry not to let him or her in.

What are you to know, if you want to be a member of the small remnant (24/1) some day?
There is nowhere any register, or central filing system, or ritual or conditions of membership in the Assembly of those who believe in The Revelation of Arès, because, on principle, they at full term, on the Day when there is no more day or night, when the Light covers everything (31/8), will be all of the Creator's Children, all of the Good men. Due to this, you can tell only two kinds of disciples of The Revelation of Arès : Those of the small remnant — The Arès Pilgrims spelt by the witness with upper-case P — and the others, the great melting-pot of the Arès pilgrims spelt with lower-case p. The former and the latter are penitents, however, so none of them is a guaranteed elect, fot no one can know who is saved and who is not saved (11/3).
Only the Arès Pilgrims of the small remnant are definable, because they as strictly as possible understand The Revelation of Arès and put it into practice as the prophet do. The others understand The Revelation of Arès and put it into practice in varied many ways.
But all of Arès Pilgrims and Arès pilgrims are radically different from traditional believers who seek salvation in the dogmas, laws and prejudices of a religion. An Arès Pilgrim as well as an Arès pilgrim is a free (10/10) conscience. He or she contributes to the salvation or change of the world (28/7) by his or her own penitence (the practice of love, forgiveness, peace, free good-hearted intelligence) and by his or her continuous harvest of new penitents. His or her faith is conscienced (xxii/14), that is, based on the conscience that nothing but The Revelation of Arès explains all historical Scriptures which are crammed with books by men (35/12). Arès Pilgrims as well as Arès pilgrims work together towards the revival of  the genuine Christianity of the Sermon on the Mount (Matthew ch. 5 to 7).

The Fire of plain spiritual life, which is the quest for Good,
is what people come and rekindle within themselves in Arès for the Pilgrimage time.

"Life is a shortish exile," said Plato,
but Life, the Other one, once it is rediscovered (Revelation of Arès 24/5), will give us infinite Bliss back.

Christianity has generated a society that is almost the opposite of the Sermon on the Mount (Matthew ch.5 to 7); the same can be asserted about judaism and islam. I dearly express the wish that the faith based on The Revelation of Arès will never be hijacked by the system of Adam (Rev of Arès 2/1-5) just as the three of them have been, so that the Arès Pilgrims' descendants (39/10) may not be criticized for committing errors, wrongs, murders, lies, rules, that the Word has never laid down.
None of men is unaware that pulling out of the Word unachieved, that is, out of the contra­diction between the Word and societal life, will be a toil (Rev of Arès 31/6) much harder that the hard work to convince the masses of the truthfulness of The Revelation of Arès.
Let's remember that the Father has not sent us out to sow (6/2), but to harvest penitents, those that still hear the call of the Creator's image and likeness (Genesis 1/26) within themselves, the eagle injured but not dead, which lies (28/6) there deep down, those that give up Evil and recreate Good and never stray from it.
All depends on the practice of Good, on what The Revelation of Arès calls the achieved Word (35/6). Each Arès Pilgrim is aware that he or she is not saved and the the World will not be saved by dogmata, ideology, the law of rats (xix:24), the law that  prevails (28/8) whether religious or political, but they are to be saved by the achievement, experience in Good, that is the coming law (28/7), that will be neither devised nor written, but that will stay live in man's heart, where we have to awake it.
Not the Eternal, or God, or the Father, or Allah achieves, but man.
God's Arm certainly holds the hand that holds the sword, the Iron (Rév d'Arès 35/14, xLix/2), but man is the one that brings down Evil and cuts out (xx/6) Good.
We will not make up Moses, Jesus or Muhammad in the way religion has made them up. We will not make Jesus or Muhammad a socialist or a monarchist, a proletarian or a capitalist, tyrannical or rebellious, a crusader or a hermit. There is just one Truth, that of Good or that of the Father of the Universe (Rev of Arès 12/4), so we never get Truth as long as we fail to comply with Good.
Rebuilding Good calls for penitence. Being a penitent means loving one's neighbor whoever, forgiving all of offenses, making peace with all men, showing intelligence wholehearted and free from every prejudice, and then later, after a long  complete societal overhaul, sharing everything with all people.
The whole process involves leaving the fat valley (Rev of Arès 26/4), climbing the Heights (7/1), reversing the direction of the consciousnesses that the system has endowed us with, but it likewise involves never disowning the past, because you never disown your mother, even though you do not comply with her views of things. You get beyond them or else you may develop a loathing or even hatred and then fall back into the system, which is dual. The holy (Leviticus 19/2) man is nondual, attached to the destiny of mankind like the destiny of its Maker, linked to the past as well as the present and the future, to the local as well as the infinite. So your task may be agonizing, but you cannot save yourself from making it so, because you cannot love the man of the present, if you do not love the man of the past, whoever he may be. Let's reformulate the world into the Whole !
We will be for long in great need of keeping real faith from returning to religion, ideology, politics, ethics, which are always saturated with the system and its categories always skillful at having justifications. We cannot be like religion, a plant pot pretty but blossoming into the fashions and interest of the moment. Humanitarian aid and social actions do not necessarily make us truer to Good. We will look for the Sublime that go beyond fashions, habits, received ideas, differences, judgments, because all of beings and things can live together, provided Good is reigning.
The quest for Good, which we have started, is not an easy path. This path enables us to go from life to Life (Rev of Arès 24/5) on rocky grounds, but the Father has promised to wash our chafed feet (25/5), hasn't He?

Lately the telescopes Hubble and Spitzer permitted to see Tayna a galaxy 13 light-years away.
Now, seeing something without living it makes nothing but brains quiver, which is useless.
Telescopes are not existential ; my real piety is existential.
It does not get me to see, but gets me to live the Universe (Rev of Arès 12/4),  the Spread One (Rev of Arès ii/4).
Whenever I kneel or prostrate, I am not in submission, I do so to be One with Earth, that the Father has given me (Genesis 1/28-30), and through Earth to be One with Infinity, inseparable atoms of Which Earth and my self are.

With the exception of Father of the Universe that He recommends to say thrice daily and once nightly (12/5), the Father has never set rules of prayer (Rev of Arès 25/6), but He has taught the spirit of it, which he has called real piety (35/6).
Penitence will do to create the soul and change the world, but the brothers and sisters of the small remnant (24/1) regard Earth and Universe as insep­arable : The former strives to live away from the latter, but the latter does not live without the former. The small remnant want to have the Creation live coherent in full blossom by restoring Eden in it, which was much more than Adam and Eve's settlement

Whoever enters unto penitence (8/6) frees himself from evil (30/11) and shares in  freeing the world from evil (28/7), but should penitence lack real piety, it might fail to find the strong streams of Eden Rivers (35/2-3) and be just a pond (30/2), an ethic. A penitential ethic saves, indeed, but why not more than salvation? Why not be made a God, merge in the Father like Jésus (2/13)?
Real-life Good gives the strength of deliverance, but the real-life Word adds the strength of transfiguration to it. Men have to take the Word out of the books so as to achieve it altogether.

Just as no regu­lation for prayer is found in the Palestinian Gospel, no prayer regulation is found in the Word of Arès. While religion whatever imposes the straitjackets of regulations upon the faithful, the real piety is free (10/10). An Arès Pilgrim keeps his own piety under control. If he is hesitant about the right way of praying, suggestions may be made to him, but in the last resort he decides on the texts, the way, the rate.
The penitent once freed and cleansed by The Revelation of Arès has a free flesh, mind and soul (17/7). He embraces the Whole Who teaches him (16/11) how he can achieve his salvation and prepare the world's salvation. As the Whole is very huge, he can only embrace a little of It every day, but a little + a little = the Whole and the Whole and the believer are One.

The Teaching (Rev of Arès 16/11-14) restored in Arès calls on man to empty of his lethal materialistic purposes and gradually fill the gaps in him with Life (24/8), the Life previous to sin,  How ? Through penitence.
Being penitent means loving unconditionally, forgiving offenses, making peace, being spiritually intelligent (32/5) and free (10/10) from all prejudices about anybody. Being penitent means climbing the Heights of Good (25/4). This ascent, which the light rabab (lute, xLvii/8) of real piety will accompany daily, will go on from generation to generation (24/2) until the Day of Happiness is back.

Penitence goes hand in hand with real piety. How can one pursue real piety well?
An Arès Pilgrim considers credos, great mass supplications and glorifications, rituals, rosary meetings, etc, as entirely unconnected with real faith. Real faith is based on penitence, of which real piety is the ideal daily reminder, which consists in having the Child's lips utter the Word, in order that he or she achieves it persistently. But penitents are nowhere near similar, because sinners are all different, even though they have the same objective in view. It is real piety that makes the most diverse penitences united behind their unique objective: Good, the Creator's Design. This is why real piety is flexible, its forms and contents are adjustable.
To make a Whole with the One in a numberless variety of sinners, to make man's inconsistencies the infinite richness of the self or yourself (xxiv/1) very close to the Universe, the seed (5/1) of immortal universality lying from time immemorial within the One that we men are with God, the Spread one, the Infinite whether uncreated or created, the Whole... This seemingly impossible task is fulfilled by real piety, which enables each penitent to give it a personal touch. It is the believer's personalization or freedom of prayer that definitely turns real piety away from religious prayer.

Religion has rigidified prayer and made it a rehash or harping, even when nicely sung ; religion has cleared prayer of its creative strength. God does not respond to religious prayer just made of aspirations. Religion has been colonized by Adam's dream (Rev of Arès 2/1-5). Real piety decolonizes man, frees him from the religious dream. Real piety launches into the Word's fulfilment, it makes a penitent a co-creator of the world; he loves, forgives, uses his free intelligence, concretely.

Every day each Arès Pilgrim picks the passage(s) of the Word he or she needs and the way he or she utters it, and it does not matter whether he prays at home in prostrate position, or sitting in a bus, or having a walk, or in bed.
He or she is not forbidden to beseech when afraid or unwell or elate and glorify when cheerful, but he or she loses himself or herself in emotional relief, which is pointless, because
first, the Father knows what men need before they ask him for help (Matthew 6/8), but he has made men free (10/10) to be good or evil and he as Creator considers potential rather than the momentary situation, so he will not intervene as long as he is aware that men are potentially unpredictable and inclined to be evil again once the danger is passed,
second, the Creator does not need to be glorified as an idol, since he is our Father, but not our subjugator, and we are his Children (Rev of Arès 13/5), but not his subjugated ; he has his eternal Glory in himself and wishes we might share it (37/9).
third, the whole context of The Revelation of Arès means that we get Grace from ourselves, but not from the Father; we are aware that we get Power from penitence and Knowledge (Rev of Arès 39/2) from real piety, and that both of them will enable us to conquer Evil.

My penitence tugs at my hunger... desire... pain... strainstrings ; it is a heavy task, but thanks to real piety my penitence is eased, because the Father talks to me. Religion mentions the Word, but does not get him to talk in the fullest sense of talk. Religion's great ceremonies and strictly controlled numberless prayers have changed nothing much in men's inner selves. Religion has not awakened spiritual autonomy and inital goodness but in a few special people's lives. So the Father sent out Messenger Jesus back to mankind and went down himself in Arès and called out, Change your lives! (30/11) How? Very simply : What saves you is not what you believe in, contrary to what Paul and the Churches which followed him out (Romans 3/28, Ephesians 2/8-9) have claimed, but whatever you do in order to beat sin, even though you do not recognize the Father's Voice (28/12). Arès Pilgrims' faith builds up on a causality unlike the religious causality that claims that only faith and obedience to religion save.
Any follower of The Revelation of Arès is a basal Christian, a penitent that puts the Sermon on the Mount into practice, but he or she is likewise anybody with or without religion who thinks that he or she has to grow good, because he or she is an indivisible atom of humanity steeped in potentialities and latencies of love, intelligence and happiness capable of overcoming suffering and death just as reference penitent Jesus overcame death. So man creates his soul, which adds to his flesh and mind (Rev of Arès 17/7). So man enables himself to change the world (28/7).
An Arès Pilgrim of the small remnant adds real piety to penitence, that is, God reminding him that he has to achieve Good, but even more, God in the sublime mystery of the Creator who has not originated his own Being, but who is the Being out of time (12/6) and who, how marvelous! says to man, his Child, Why don't you stop being the mortal derivative you have made of yourself (2/1-5) and leave the phenomenal world and unite with the Being devoid of origination and time.

Genesis uses parables to express itself.
In the parable of the prohibited fruittree (Genesis 3/4-5) the serpent tells the woman, "God has said that you would die if you ate that fruit, because he is afraid that your eyes might open and you might turn into gods
mastering the good and evil issue."
So Evil began with a lie.

Sin is a collective noun, whatever form sin may take,  which refers to all of man's behaviors incompatbible with the Creator's Design. Good is the Design. Man of the Design (Rev of Arès 28/27) is the name given any human who strives to give up sin (39/6) and restore  the image and likeness (Genesis 1/26-27) of Good in himself or herself.
In the Arès Word the noun sin is sometimes used to mean particular forms of sin like the sin of idolization (39/4), the worst of sins (29/5), Adam's sins (28/8) and so on., but this is just to characterize sin, but not to organize it into a hierarchy. So that the sin of sins (38/2) does not mean sin having grown into the strongest inhibitor of Good or the strongest stimulator of Evil, but it means sin on the day when none of men tries to rid himself of it anymore.
Untruthfulness therefore is not a form of sin more dangerous than other forms, but it is a form of sin more worrying currently.

The Father, who is out of time (Rev of Arès 12/6), considers all forms of sin as equally harmful to spiritual life, to Good therefore. But man, the Adam who went into time  (12/6) by the means of the creativeness and freedom he had been given by the Father, by rejecting the Design, by creating his own values, his own design with which he is so dizzy that he dies from it (2/5), has sinned in varied ways and  frequencies. It was a time when material greed ruled life and the most frequent forms of sin were theft, murder,  enslaving, conquest, in short barbarity, Today intellectual greed rules life, so it seems that untruthfulness is growing into the most frequent form of sin.. It is still barbarity, but in the form of a rose sometimes fragrant with a delicious scent.

If falsehood is random or impassioned, it is just error. If falsehood is lucid, it is lying, untruthfulness. If falsehood is random or impassioned it is just error. Before Jesus spoke to me in 1974, I used to live in error. Afterwards my error would have become lying, if I had not quit the Church and set about changing my life (Rev of Arès 30/11). Even though I am not a flawless man, because I was born in a very sinful generation, I have never been a dishonest man who lives on in gratification of undeserved self-esteem. None of untruthfulness is more pernicious than being dishonest with oneself.
The most sacred thing Good builds is Truth. In the verse: Truth is that the world has to change (Rev of Arès 28/7), Truth does not point to a state, but it points to a slow continuous quest. So God considers Truth as an action, something that begins, and then develops from generation to generation (24/2-4), and finally changes into the marvelous Day of the Father (31/8), when the world is the garden that never withers (xvi/17): Eden again. This means that untruthfulness currently is the most frequent killer of the future.
I remember what Mr François Hollande stated in the course of the 2012 election campaign, because his words amounted to caricatured untruthfulness. In a face-to-face TV debate, he voiced his deepest contempt for Nicolas Sarkozy; he promised that he would turn things around completely, eradicate unemployment and France's  national debt, and so on. No man on earth could more falsely have established himself as a genius and pour out more unworkable plans; but we have to acknowledge that the the result would be perfectly happy for the deceiver. Such en example speaks of untruthfulness as an accepted official way of success. He was elected President of the Republic. So would our missionnaries be unheeded, because they are straightforward, inversely?
This makes us wonder if untruthfulness or lying is the expression of the Truth today, which is a terrible point.
Lying and charming have been as one a very long time, because untruthfulness is highly workable and polishable; it gives a ring truer than truth, while true truth is often unpleasant, unlikely, improbable and even sounds like sheer falseness. This is what Erasmus meant when in "Stultitiæ Laus" (Praise of Folly) he wrote : "Man's mind is cut out to be more easily enticed by untruthfulness than it may be by the truth." In the nineties a pilgrim passing through Arès said to me, "Your mission has had meagre results. Why have you been  telling that Jesus and God appeared and spoke to you? These are incredible facts. You should publish The Revelation of Arès whithout specifying its supernatural origin. Just let every one of the readers guess who is its author, who may be you, or a dream you have had, or the fruit of continual thoughts of yours, or God for a few people that have a clear understanding of the situation. Being silent about the truth is not lying, so your apostolate will be less infertile." I replied, "Letting others tell lies to themselves is sheer lying. Why, Jesus in his transfigured body appeared and spoke to me and the Maker shrank to the size of a big nail (Rec of Arès ii/21) to speak to me and I should hide that extraordinary supernatural events, that are Messages all on their own?"
If the is a problem of untruthfulness, I do not think that it lies in the choice between distorted truth, lying made likely, a lie which "says the truth". The problem lies in the drowning of the mind by untruthfulness, which has flooded the world. The mind drowning in untruthfulness has lost insight and gone just capable of skepticism or its utmost form which is absolute incredulity or pyrrhonism. This has fathered numberless harms like in the spiritual life people's indifference in front of The Revelation of Arès and our mission, or like in the democratic life electors' fatalism in front of the candidates they elect, by whose lying they are not taken all the same. All people, whether electors or newly elected members, think, "Let things go on as a routine, just as they are, rather than fall into a state of chaos!" And we all are going on blindly so to speak, in a cowardly way. I am aware that the chaos would be better, in order toenable man to reexamine all from every angle, stop untruthfulness, start from the truth again, but I can only move on by trial and error in the world's dullness. I have let the lies of the candidates I elected in 2012 fly like vultures  after I had just made sure that they would not harm our mission. Now I an imperfect man beat my breast, but I can't help but sort things out myself in the lying world.

We have no absolute alternative to untruthfulness but silence, although inaccuracy happens to be a satisfactory alternative.  It is common knowledge, for example, that I wrote "The witness's accounts, notes and thoughts" about The Book (see the 1987 and 1995 editions of The Revelation of Arès, http://www.adira.net) because my wife Christiane provided me with insistent incentives for it, while I personally was quite willing to remain silent about the supernatural, which I considered as indescribable, a sort of physics we can't talk of with words. Today I am only too pleased to have done it, even though it is rather rough. At times inaccuracy is truth. Which leads me to think that we are all liars by inadequacy of the means to tell the truth and also by fear, by scrupulousness, by lack of memory, etc. When Isaiah related his spiritual calling (Isaiah 6/1-13), he was obviously inaccurate or even inventive, because he related an event impossible to depict. Whatever we relate, we are always inaccurate, incomplete, because telling or writing cannot give an account of acting or seeing. Every day, when I tell sister Christiane, "I love you" I lie, because no language can depict the emotion that she stirs in my heart. I would need a thousand words to say "to love". So I understand why hermits withdraw to the tops of mountains in total silence, though I do not approve of them, because they reprehensibly do not bother repeating and repeating to human beings that they have to search their spiritual deserts to find the Life (Rev of Arès 24/4).

Nevertheless I find it regettable and harmful that learned men say that "The fact of condemning lying without proper judgment prevents us from studying it". Why study lying ? It is as unnecessary as studying murder or theft. Politicians and  tradespeople are especially untruthful, so much so that whatever they say has not been considered as unquestionable a very long time. Deceitful creativity is appalling. The possibility of lying that only man among all of earthly living craatures has ever had can't interest me and even it frightens me very often. Man's propensity to tell lies makes a lot of people go away from ideologists, advertising professionals, religious men, in short glib talkers, but there are talkers who talk to men without telling lies and even speaking is their only way of warning people against error. Such a talker I am.
For forty-two years persons have regularly said or written to me, "You are a liar that experienced! You have ended up believing in your own lies." I can only answer, "I tell the Truth, which does not tally with your truth." Besides, a lot of those who have had esteem for me have not followed me. How many former friends of mine in the seventies and eighties told me, "You sure enough have been visited by Jesus and God in Arès, but this is no matter of concern to me, at all"?
Then, every so often, I turn to the Father and tell him, What a task terribly thankless you have given me! The Core of my prophetic task is carpeted with implausibilities, truths that culture casts out, because in the world there are events with the label "Believe in it!" and events with the label "Don't believe in it!", and because the real liars have grown so skillful that untruthfulness is the world's truth nowadays; all of the ears open to lying trustfully, but they close to me suspiciously." Just as Dr Freud observed it, I can only repeat relentlessly — without flagging, says The Revelation of Arès (26/15) — what I could not say once and for all, lest silence should destroy the Father's Message to men since 1974. I repeat the Truth relentlessly, I never fake it, I never tell it in paralipses. I live expecting that I have to keep to my mission stubbornly until it is successful with the help of my brothers and sisters.

The self is both personal and unlimited, closely linked to both everyday life and the absolute, to the the universal sacred and God as mystery.
(Similarity between Shankara and the whole contextual Light of the Word of Arès)
Only your inner sacrifice is real ; you need a soul, you need not daub the idols with blood (Shankara and Revelation of Arès xiv/2).

Evil will never be overcome by religion, politics, law, police, courts, armies.
Good alone will overcome it, Good achieved by each of My Children, Good that brings them back to Me, to the Whole.
This is a brief summary of What The Revelation of Arès says.

People, if anything a certain number of them, think that The Revelation of Arès is true, but they wonder what I am. They ask, "You've been circulating and standing up for the Message, which Jesus brought to you in 1974 and the Creator finished off in 1977, but what have you Michel Potay been since then?"
I answer, "I am a witness to the Father." I consider this answer as sensibly modest and honest, because my personal qualities are nothing more than modesty and honesty.
Some questioners raise an eyebrow ; they wonder whether I as a modest man am a fake, they want to hear on my lips the word they expect, so they say, "But doesn't The Revelation of Arès call you prophet, it does ?" I reply, "As it calls me so, it must be so." I can't help but accept the designation, but I seldom use it in the first person.  Whenever the idea crosses my mind that I am a prophet like Noah, Abraham, Moses, Isaiah, Jesus, Muhammad, I am in a great embarrassment. I do not regard the majestic imagery that gives cover to those renowened men as something fit for me an ordinary man, at all. And yet, that imagery is just a large gilded overmantel above the world's big fireplace; just as I do, they used to peel their patatoes, eat, scratch themselves, have a pee, yawn, have toothache and that's not all.
Whenever someone asks me, "Why did God choose you Michel Potay?" I answer, "I don't think that He chose me, since I've never had the qualities you expect to see in a prophet. I think that God realized that all of men are sinners, so that any man whoever is just what He needed." He wrote the names of all human beings on little papers, put them in a great hat and drew lots. I was the poor winner.
Thereupon I cannot deny that I have learned what binds up the Child in the Father, what makes both of them One, which has been unlearned by our religions which have falsely regarded the Father as a judge and man as one subject to trial. I can't deny that I am the only witness to the Sanctity, the Might and the Light, that every one of humans will be able to share again. I can't deny that I am the Father's only frenchspeaking witness whose name is going to get over space and time until the Day when there is no more daylight or nightdark, when the Light covers everything permanently, when the earth gives out all the ashes in forms of transfigured humans. Until then my name may appear in some modest dictionary, unless the world will stubbornly be rejecting the Call to change into Good (Rev of Arès 28/7) or be considering me as a lunatic, so that thousands of thousands of millions of hollow white looks of specters will be beseeching the Father when He comes down to visit His Barns (Rev of Arès 31/8-11).

The world will not owe to me anything that is going to happen from 1974 to the Day of the great Change, because I do nothing but convey the Message I received.  The world will owe to mankind the success or the failure of the Call of Arès. The Arès Pilgrims are the few that listen to me and love me. The others, many of them, listen to me and go their own ways or mock me or attack me scathingly. As for the huge mankind, it ignores me for the time being. People will probably publish articles or books or expatiate upon me, but in what ways?  In all truth? In legendary terms? With a view to claim that I have understood nothing about what I saw and heard in Arès? One way or another, I am a nuisance — to say the least, this makes me a prophet really — I call into question the routine people religious as well as atheistic, their interpretations "sacred" or sacrilegious. I disagree with all of them, since my own interpretation is the only one worth considering : Mikal's word is My Word (Rev of Arès i/12).

The Breath of The Revelation of Arès is quite different from all that men can listen to or read in our apostolic area (Rev of Arès 5/5-7). One has to go back to the days of Shankara* to find the man that echoed it last most strongly, except that he was a young prophet whereas I am an old one, he was indifferent to the world, whereas God asks me to immerse myself in it, he did not address the emotional world whereas I address it, he lived in a mental territory which the Father has not allotted to our mission. Shankara is nonduality's master: he sees no separation between the being, that is, everyone of us is,  and the Whole. This is obvious in The Revelation of Arès : Be One within Yourself! (xxiv/1) Go out to the place... where your hand has twenty fingers like the queue of the sun... where iron is boiling in your hand... in the worlds where the fish turn around and around in My Water (vi/1-3). I too conflict with all the brahmana of religions, politics, media, learned societies, law, etc. who have made themselves specialists of the "truth" which they force on mankind. The cause of this is very simple: I am deliverance just as The Revelation of Arès is, whereas they are reclusion, reclusion into their ideas, law, dogmae, principles. I am and probably will be even more disparaged, sometimes hated. But it may also happen that they cannot remove every historical trace of me, so they will remove me by erecting a statue to me and putting it away far on top of one of the glory shelves in order to rewrite my teaching quietly, give a deceitful version of it. This is why I am very anxious to gather the small remnant (Rev of Arès 24/1) together and well teach them., whill will keep on circulating the Truth I have been put in charge in accordance with its its great simplicity. I believe that the small remnant will successfully thwart the biases through which powers will misrepresent my teaching and they will achieve the Purpose.

My teaching and the teaching of the small remnant, co-witnesses to the Father by affinity, whom I have been taking along, is neither religious nor philosophical. Just as The Revelation of Arès is, it is spiritual, which means that it calls the immortal soul (Rev of Arès 4/5-6, 17/3) into existence through penitence among believers as well as non-believers, for Good achieved is stronger than religion and philosophy. The soul both outlives death in the human who created it and aggregates in the Force which will change the world into Good (28/7). The soul is the unconquerable winner over evil and is created by penitence (30/11), the redemptive bouquet of love, forgiveness, peace, spiritual free intelligence, the constructive penitence which was already taght by the Sermon on the Mount (Matthew ch.5 to 7) 2,000 years ago, the constructive penitence on which I am forever adamant and the small remnant will forever be adamant. Penitence is the habitus that The Revelation of Arès gives us; it aims to make us able to reach extreme life, that it calls Life.

I wrote what I believed in and taught and I entitled it "What We Believe, What We Do Not Believe" ("The Arès Pilgrim" 1991-1992, also an appendix in The Revelation of Arès's 1995 bilingual edition, see http://www.adira.net). That writing was composed in a hurry like a testimony on the eve of a surgery I was unsure if I could survive, so it is rather a muddled account, but I have left it as it was, so it has kept spontaneity.
Spiritual progress as a whole raises a problem: Ignorance, which is widely intentional, of What God said in Arès is ignorant of itself and its erroneous concepts have pride of place under the pretext of reason (Rev of Arès 26/3) and science (1/3). Man is made of flesh, mind and soul (17/7), whenever the latter is in existence, three elements which sin has parted and scattered and which we Arès Pilgrims, as we are shattered humans too, are called on to gather together and rebuild man's infinitude with the Whole through penitence. We are a long way beyond all that religion suggests to man. In The Revelation of Arès there is no social, religious, political way to resolve evil ; it does not, so I do not advocate any system or way of life. All the systems or ways of life are good, provided there is love (7/5) in them and the law of rats (xix/24) is banned from them. Penitence builds man up in his entirety with humanity, nature, universe again, so that man may become the Child of the Iniverse of the Father of the Universe (12/4) again.

Adam went emancipated from the Father (Rev of Arès 2/1-5) through the very means that the Father had endowed him, and so made himself dual, that is, at once an image and likeness of the Father and a thinking animal king of the world. The Revelation of Arès speaks of the shock wave that has kept Genesitic Adam broken by specified names as sin, noise, night lion, etc., and speaks of the Whole that man can restore himself to by the specific name Core of the Cores (xxxiv/6). How can man restore himself to it? Through penitence, but just as everything moves in the universe penitence will move and grow. Penitence of penitences will be the most perfect practice of love, forgiveness, peace, spiritual free intelligence. Human being will not reach that stage until generations (Rév d'Arès 24/2). But by now all I say and the small remnant say while on prophetic duty boils down to penitence. As I am a man in his flesh, I at intervals sink into the darkness of the current affairs and I express my definite opinion about the news, but it is just like a vein or artery of mine, my bleeding. It is my blood which  advisedly or ill-advisedly flows along with the blood of the human herd in which I belong and with which I am chained to the wall of a famous cave, where I perceive the world's events only like shadows on the inside surface (Plato, The Republic, Book VII). But, if the Core can be reached, I inevitably end up percieving the True (xxxiv/1-4) by praying and refraining from speaking by myself (39/2).

What the Father says to us is quite simple: No driving ideology, no dogma, no law, no leader, no plan but goodness, penitence and real piety (36/19). The world's happiness will never result from lucky speeches, even though they were my own words, but it will follow on from the Word achieved by every one of human beings, who is, whether lucidly or not, an atom of the Whole.
Do not strive to combine legibility and exactness, because words are always inadequate. Combine life and love so as to find Life (24/5).

* also spelled Sankara, Shaṅkarācārya