Moderate and gentle the bans of My Assemblies' great council have been proclaimed;
I am waiting for it (to gather) on the Saint's Mountain (Rev of Arès 25/9).
The Saint—His Peace is planted for long (Rév of Arès xxv/11).
But none of these events have happened yet, because man has been made the co-creating finisher of Earth, which is still waiting for him to complete the creation of it (Genesis 1/28-29). Instead of ending the genesis of Earth so as to make it the criterion of Good, man has settled on a crude way of living his life, enjoying it and stating that a different viewpoint whatever is just insanity. So Good is interminably expected to prevail. Our missionary voices are still too faint to awake men, but they are to hear them sooner or later.

At this point of the uncompleted creation you can get a clear grasp of the unfathomable difference between us and religion:
Religion claims that the Creator's Design is completed, so it only remains for Him to say on to man, "Proceed this way, believe that way today and you'll get eternal paradise!" Religion therefore lays down rules and beliefs which are supposed to provide eternal salvation in a supposedly completed Creation. It is untrue. Good is in dormition.
At Arès God tells man in essence, I am out of time, you are in time (Rev of Arès 12/6), but you have used the  time to set up sin (2/1-5). Stop sinning, return to work as a co-creator, set up Good. You have fallen behind My Design so much so that four generations will not be enough to complete the Earth Genesis, but it is stll feasible.

Ever since the day when I took a supply of mimeographed flyers and was the first missionary in the streets to proclaim The Revelation of Arès, our mission has never stopped drawing public attention to the need of changing man's life and the world (Rev of Arès 28/7, 30/11).
As the Sermon on the Mount has stayed unfulfilled for two thousand years, our message has not yet brought about any social fulfilment except in the Arès Pilgrims assemblies.

But we are not unheard.
Words and concepts typical of The Revelation of Arès have loomed  large in  political speeches, religious homilies,  philosophical essays, leading articles and talks. This demonstrates that the world's barrier  to the Arès Word is not final contrary to  all that skeptics and unbelievers have been thinking of claiming so far.
We penitents and harvesters have stayed largely unknown to the general public, because the world sure enough has been scandalized from all sides (Rev of Arès 28/3-4), so that it has fallen into skepticism, but also because our way of proceeding is quite different from the ways of all of the (religious, political, economical, etc) public proclaimers, as we do not portray ourselves as owners or licensed installers of Good; we are just humble recallers of it. An humble speaker (xLix/5) is both looted and disclaimed, but supposing that he or she would be impatient and try to avoid being belittled, he or she would stray from the humility of the True, he or she might once more leave mankind to Asoka or the Burmese generals' buddhism, Constantine or President Bush's christianity, Timur or Daesh's islam.
Absolute Good is deemed inviable and for this reason would have disappeared. Disappearance and inviability are cast in the bronze of the statue of Dream, the only imaginary goddess accepted in the center of the world's citadel (Rev of Arès 13/7-8) for no reason but an esthetic one. Any fellow in the street do not even think about it for a second and states that unthinkable are penitence, love of all men, forgiveness of all offences, peace under all circumstances, spiritual intelligence free from all prejudices. At the worst the fellow says they are as unreal as fairies and elves, at the best he considers them as non-restorable.

Now, Good is not unconceivable ; it is sleeping ; the is the Message sent by The Revelation of Arès.

Could the dormition of Good put the Word of Arès in parentheses just as it has already done with the Palestinian Gospel in the past? We have insanely agreed to reply no to this question. Life has given us The Revelation of Arès with a view to  making it preventable that the Father's Child (Rev of Arès 13/8), who has alraedy fallen into embers, might be reduced to ashes in the sin of sins. Evangelizing the world has only just started and is bound to take a very long time, but this is not an impossible task, says the very Life.
Peace, moderation and gentleness, that threesome and reality are great opposites in the brain of the billy goat or the dog (Rev of Arès x/5-12) to which man has come down. Penitence is just a nebulous dream to the billy goat or dog; the dream  shakes the sleeping body, but reality reemerges on waking: a tuft of grass or a bone licking. Only in the ripe ear, the being deep within whom the image and likeness (Genesis 1/26) has not gone completely invisible yet, the recognition of Good and its change power can show even faintly. To a ripe ear Good is the unexplained or the inexplicable which is suddenly explained. An experience turns out to be worth a go to him suddenly: faith.  Faith is a reality as abstruse as romantic love. I make myself clear, If I like French fried, I like all of fried potatoes, the crunchy, the soft, the big, the small, the long, chips, the browned and so on, but why have I romantically loved only my wife for fifty-two years? Because that love falls within the province of the immaterial, it is close to the timeless — away from time (12/6) —, so it enables me to be beyond my animality, to be a man.
Now there is no peace, no moderation, no gentleness on earth, but out apostles are forever reminding Earthmen of their power to lead themselves to Good, normalize love. For the time being Earthmen are deaf, except a few. But we will sooner or later end up finding the people that will change the world (Rev of Arès 28/7); generations of Arès Pilgrims are to look for apostles fit for the small remnant (24/1). The insignificance where we are confined is but an obsession of History. Let's be patient! The Father's Eye opens (xxxvii/7) and men will see It some day.

Nowadays, love, forgiveness, peace, heartfelt intelligence free from prejudices are a usual practice only on small groups. The Arès Pilgrims make one of those groups known or unknown. The world does not believe in the True or Good, which The Revelation of Arès brings to recollection. In the world law substitutes for the True or Good, but the latter is not dead; Good sleeps. It is recognizable by the fact that the Scripture, which the real Word punctuates, though it is as scarce as the white poppy, is forever being interpreted and re-interpreted, as evidenced by any number of the "intellectual guides", books and coteries. But those works have been sleeping on the paper so far, they cannot change life (Rev of Arès 30/11), because the referential basis is decayed (16/12, 35/12), tainted (2/12). The Revelation of Arès and its witness's teaching have built up the basis again.

You are an Arès P(p)ilgrim here and now.
Here limitlessly, now forever.
You basically are nothing but a point on the long line of spirituality history, even though it seems slow to young people, but you have borne eternity within you from the day you entered into penitence.
The point, that you are on the line of spirituality history ever since Adam's days, is tremendously important.
You are here and now preparing the way back to Life, eternal Life, undoubtedly for you and perhaps for the world, if a small remnant (Rev of Arès 24/1) of penitents ever grow strong enough to change it (28/7) before the sin of sins (38/2) befalls.

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I am 90 years old. My physical heart is not to beat long, as it is, and I am day by day becoming more aware that my blood and oxygen life has been short. And that is the tragedy of sinners' lives; they are too short to get fully achieved. Many generations have to make up for the shortness and that is the danger of severance and breaking up of the initially conceived ideal. Hence the importance of a small remnant (Rev of Arès 24/1, 26/1) that will stay forever faithful.

I still remember my childhood and youth vividly as if they are yesterday's.
Millennia are short too. Did Jesus live 2,000 years ago? But if I divide 2,000 by 90 (my age), I get 22. Jesus was live only 22 life times like mine ago. When did Jesus of Nazareth live? The day before yesterday. We modern people have a sort of funny little way of mistaking technical progress for human progress, which has been almost trivial.

I am 90 years old, but if I am a penitent (Rev of Arès 9/1, 10/6, 33/32) without stopping
here and now,
there will be no end to my life. In the eternal Light (33/32) it will wait for the Day (31/8), that is to break, if the small remnant that I am  gathering (24/1) never lose their patience in carrying out the mission I have set.
Man's moral excellence has not evolved ever since de days of Noah, Abraham, Moses, Jesus, Muhamad.
The Father gave out His Word forty-six years ago in Arès, France, just as He had done in a lot of places before. This time, however, I assert that His Word has been published without any distortion, or caesuras. The Revelation of Arès is the pure Word. It is important that no one should read other versions of It different from that that I have scrupulously published. Life does not found a religion, whatever, it does not edict any law different from the Law that is to be (28/7-8), that is nothing but the natural form of eternal Life itself, this,  Love.

I am 90 years old. Although I have made tremendous efforts, I have not gathered much of a small remnant and the mission I have set up is not much spread yet.
Death is here and now too, but it may be drawing near, it will open onto salvation and shall never be considered as discontinuity.
As the Father has made me as a man of flesh and blood a prophet sent out to a world of flesh and blood, death is to be the end of my flesh, so it is only what I will have made and my fellows in faith will have made here and now, while they are of flesh,  and blood, that is to fix what the future men of flesh and blood will make so as to get the Day (Rev of Arès 31/8) to break.
I ask those bound to live after me to stay ever conscious just as I am conscious that the world will change (Rev of Arès 28/7) only through actions, teachings and creations of men of flesh and blood generation by generation (24/2) until the Father's Day comes out, and that even the Father's miracles and angels and saints' legions's supernatural help (31/6, 37/7) will not apply but to the flesh because of its great weakness (36/5).
A generation in Jesus' revelation (Rev of Arès 24/2) is not what demographers call generation, wich is the cycle of renewal of an adult population capable of reproducing, that is to say about 25 years. Generation as Jesus dictated is different; it points clearly to all of the individuals united by The Revelation of Arès irrespective of their ages. In other words, we all together Arès P(p)ilgrims alive are one generation. So we can see that a generation value is relative or parametrical and that the time up to the Day is to be long as well as indeterminable. No wonder we will have to be patient and courageous.
Let's be regardless of the time (Rev of Arès 12/6). If we fail to put up with the length of  time, we are going to get impatient and willing to speed up the Salvation process  by making the same mistakes as those once committed by the people who have founded religions or churches, and who actually have shrunk besides. The path by which we can reach the Hights is penitence. A here-and-now which is perpetual from now on. We will never come to a stop. Exerting love, forgiveness, peace, warmhearted intelligence free from all prejudices is complete, as it is, it does not require any substitute. The way we live up to our faith, our descendants will live up to theirs in the simple way.
Through penitence we are going to achieve a dual purpose: We will beat sin (Rev of Arès 28/12) and recover Life (24/5). This simplicity is the Father's hallmark. Culture, language, food and behavior have nothing to do with it and which is more are provisional, because on the Father's Day, the Day when Life gets back to life, the Day when the One (xxiv/1) reappears, we are to live in a way different from the way we are currently surviving for a few miserable decades nowadays. But we in good intent have to go ahead of that Day considering that the Father is within us even now, because we are His Images and Likenesses (Genesis 1/26), and because we are aware that His Presence is not linked to the temple, to prayer, to sacraments, which are superstitions (21/1), to religious law, etc., since we naturally bring the germ of Life. The religious baptism is no life-saving of the soul, it is just the water with which John (the Baptist) used to baptize (20/3); the Baptism is a private commitment to penitence (20/7-9) possibly made by whoever is in need of this private ceremonial in order to convince himself or herself that he or she is going the right way to certainty. Likewise Calling the Sacrifice in Remembrance (10/4) is just a ceremonial for people in need of it to convince themselves that they have to make the sacrifice of their animal life to achieve their love life.
As for me, I know that only penitence will do for me here and now.
Here universally and now eternally.

On this point as on a lot of points I do not ponder on anything of the utmost importance. The knowledge of what God's Wrath (Rev of Arès 24/4, 30/6) is or is not does not play a role in the economy of my salvation, at all. Nothing but my penitence can save me. But it would be well to recall that I am not a penitent for fear of the Father's Wrath, but I am a penitent to restore the reign of love.
Any religion is a prison with unchallengeable rules and theological jailers. A theologian is quite cerebral, which sets him a long distance from wisdom and makes him ready to believe that expressing ideas and controlling people is the way to salvation. He prays to the Breath to inspire him, so that he cannot see the beautiful pollinating flowers of silence and simplicity. He being too close to man not only gives God man's defects, but also hypertrophies them, he considers God as fussy, jealous and quick-tempered as well as just and clement, so he fails to realize that such an inconsistency is quite human and disguises God as a substitute for ancient polytheism, which used to make Mount Olympus the usual shoot-out on Earth, and which already ascribed all of man's misfortunes and problems to the quick-tempered gods.
We inevitably cannot understand the term God's Wrathin the way theologians suggest.
God's Wrath has everything to do with Love.

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The significance of The Revelation of Arès is immeasurable, because that Word lowers the Scripture (Bible, Quran, Vedas and so on) to what the books by men (Rev of Arès 16/12, 35/12) have made it by using up too much space in it and have shrouded the Incomparable one, the Inscrutable one: the tale of a God seen as an eternal superman with all of man's defcets and qualities. So the term God's Wrath and many other terms have received the human meaning of outburst of fury, loss of Love, extinguishing of Love, Clemency, Peace, spiriual Smartness, respect for freedom, As for The Revelation of Arès, it induces people to read it every bit differently.
Anger, whether extinction of human reason or planetary storm, has nothing to do with God's Wrath. God is the unchanged lighthouse, that never goes dark, over the whole to-do among the free worlds, whether material or living. Irritability never disturbs or breaks the Love and Balance of Life (another name of God, 24/5) who spreads out (ii/4) from the infinity to us, but Love, which takes risks just as all of loves take risks, has made its offspring (13/8) free (10/10) likewise nature as can be seen in volcanos and stellar turbulences.
But let us stay with man! Man is complex — flesh, mind and soul (Rev of Arès 17/7) —, which has given him a lot of tools, so man has freely engaged in all desires and failings, notably bursts of anger brought about by his animal nerve (xviii/7, xxv/8, xxxiv/9), which is not God's Nerve (xxxix/3). Adame and Haua (Adam and Eve) had been made of the very spiritual fibers of Life and linked to It by the same Breath (2/14-19, 4/10, 10/12, etc.), but in animal bodies. God's Wrath and the Offsping's wrath share nothing but the word wrath; they actually are two quite different things.
Some of the Stoics of old, who had not abode by the deviances of Western Christianity, considered God as a Being of Pure Reason, Who was not quick-tempered, but was eternally quiet, albeit sensitive. I agree with them, because The Revelation  of Arès has made me aware that God's Wrath is not irritability, but moaning, that the wounds (30/4-7, 33/13, 35/9) opened by sinners in His Sensitvity drag out of God. The unity between God and man is not dual; evil done by man falls on himself and God at the same time. The Ancients named circumstances near that situation apatheia. "Being apathès" meant having set oneself free from the four passions of stoicism: sadness (lypy), envy (epithymia), fear (phobos), la sensuality (edony). Apatheia was the peace of spirit, once the spirit has reached detachment, even while experiencing distress. God's Peace is made of Love; His Peace is not impassive or insensitive, but it is never punitive. Ancient father of Christianity Origen wrote that people "have to consider the Wrath as nothing but something worthy of God", something that The Revelation of Arès calls the wounded Vine Shoots (31/2).

In the conditional thunder from the great legalist & condemner you can just see an invented God.
Religions cope with that humanized God; unbelievers no longer fall for it; The Revelation of Arès enables us to bet on unconditional Love again and resort to penitence as the way to Salvation.
In the unconditional Love you can get back Life (Rev of Arès 24/5), the real God.
But the inextricable Core of Cores (Rev of Arès xxxiv/6) is that men just as giraffes have made their necks longer so as to browse trees have got a sense of justice quite different from that of the Too much Caring Father, Who would rather suffer than keep man from being free to be evil and unpunished, and Who loves man anyway. In the world, where everything had ended up being bought and sold, earned by scaring people or settled by law, awards or punishments,  we have the thaumaturgic task to resuscitate the interest in gratuitous Love, gratuitous Good, change the times before the sin of sins (Rev of Arès 38/2) occurs.

The fear (Rev of Arès 17/6) of God is not the fear of his Wrath as a punishment, but the fear of causing God or Life as the Mother of our life, both being inextricably linked, a Sorrow which inevitably reverberates into ourselves, as a sense of oneness (Rev of Arès xxiv/1) is common to both divine Life and human life. God'sWrath is a commotion that runs through the Too-much-caring One (12/7) and extends limitlessly all over the Universe, therefore over all men. I give careful consideration to red poppies, because I can see their fleetingness as the Curse that the Fathers turns down, and that fortunately does not happen (36/11), but that quite obviously He experiences because of our sins, and I can see their red color as the blood of the Wounds (8/7, 10/5, 36/16) in Love when hurt.
The Creator's Wrath was a point much debated for the earlier centuries of the Christian era; the earlier impassioned arguers  include Marcion, Tertullian, Novatian, Lactantius, etc. I do not refer to them. I keep limited to what I consider as a liable source : The Revelation of Arès. There is no alternative but the fact that God cannot be both good and irritable.

My Self as well as everyone's Self is of concern. It is the never-ending hindrance to penitence, but also the bag in which the jumble of the necessary conscience belongs, as it is an integral part of everyone as a sinner. I will not solve the problem raised by it either through this entry or in this generation, but it is worth keeping the Self in mind.
I need no science (33/8) to look at my Self. I am not looking at the the philosophic Self, I am just talking about my Self, that I have a hard time weakening and reducing, and yet failing in my attempts to get rid of it, after the Father's Messenger had told me, "You are nothing more for yourself (Rev of Arès 40/6)."
Sin, which I carry, is the heavy weight of my forefathers ever since Adam's days (Rev of Arès 2/1-5) and it has not spared me. Like each human being all over the sinful world I am shut up in my Self big iron pipe.
The big pipe of my Self, that shuts me in, has two holes before my eyes, a hole before my mouth. My noble thoughts would be keeping on turning around in it, if in my prophetic time The Revelation of Arès should not fly away through the holes like Noah's dove and leave me to hope that it might at last find the world and never return.
The Revelation of Arès has patiently filed down the iron of my pipe, and on some days it too reduces it to some openworked iron. The Revelation of Arès in my prophetic time has taken precedence over my own word and sent love through the my iron Self. This likely is why the Father calls me the iron voice (Rev of Arès iii/3, vi/6, x/1, xvi/6, xvii/2). This undoubtedly is why the infinitely Good Father accredits my word and considers it as His own (xxxi/10), as He is aware that my Self speaks inescapably.

____________________________________

my Self
is a
legless
horse,
which couldn't
go anywhere
else than
within itself,
if the Father's Word
would not lift it

What do the present day moralits and thinkers think about the Self? I have not gotten any inkink of this; it is as if the Self had vanished. If I direct a talk towards the Self, it as a topic puts people in an awkward position; none of the few that embark on it seems to have any Self or any idea about the Self from what they may have read, whether in Nietzsche's naturalism, Freud's unconscious, Marcuse's principle of repressive reality... In short, the Self as a subject of thinking or talk has disappeared.
The Self was commented in bygone days and usually considered as abhorrent, but the abhorrence was either hypocritical or reflective. It was hypocritical, because the haughty have forever loved looking moderate. It was reflective, because I mainly see the Self talk to itself.
I have fought against the reflectivity of my Self much. I shut in my own person as if I were in an iron pipe can't help but have a Self. As I am spread too thin just as all men are son earth are, I cannot launch the Father's Word all the time; I cogitate about a lot of other points: how to tidy my study, unblock the sink, hammer a nail in, write to the tax office, take a shower, get dressed, do up my shoes, taste the soup, read, sleep, and so on. The moving of life! As cogitation and verbiage form a continual self-return, I talk to my Self and to the leaden world much more often than to the feather world, that which is able to fly away, change (Rev of Arès 28/7), and which I have to find. In other words I get the wrong objective much more often than I reach the right one, and when I realise my error, I happen to hope that I will die soon so as to mix with Life (24/5) and so be oversimplified, come down to my soul and be dissolved.
Poor me! If I consider my death as a refuge, a relief, I am just a goddam egoist. So I make it a rule to undergo the yoke of my Self like an ox moving towards the world to save it and I avoid considering myself as an escaped dove. I prefer leading the life of a slow frail apostle to living the life of a soul among the stars up there, which is to come soon enough. So I remain a prophet even if I cannot issue my Call as much as I would like, because I can only issue it at my prophetic hours, when my word that is the Word (Rev of Arès ii/12, xxxi/10) addresses the world through my openworked iron pipe, even if I cannot shout it and prevent it from being lost or avoid to get a backlash from it as a slap in the face.
The haughty, who always are well aware of what I should do, scold me so that I may take off My Self as a too heavy packsaddle of the True on the donkey I am, but can I be anything else than a donkey? I know that the True will not come into existence, unless it will bounce and bounce and glide along without meeting any obstacle from man to man rather than be hiccuped from Self to Self in a slow hiccup, just as is the case today. My iron Self cannot issue the Breath but in fits and starts ; I cannot do otherwise for the time being; my brothers and sisters of the Harvest can't either. However, it is the beginning: It will require more than four generations (Rev of Arès 24/2).
The Scripture (Bible, Quran, Vedas, and so on.) treats nothing about the Self as such — I mean the Self of the little man, of the general public —. The Scripture acts out only big-big Selves, the very proud persons, the conceited, the notable mean presumtuous. At the very time of the Scripture an ancient Greek (Socrates, Aristotle) was unaware of the Self too ignorait aussi. Why? It might be so, because the Self was not seen as the bag in which conscience was shut in. Later, for the moralistic Christian times, the Self was deemed disgusting and condemned. Today again people just do not talk about the Self, they would rather recall the systems and the mighty. The Self of the little man, that in the street we bump into, is unknown so to speak. However, it is not the little man that the apostle bumps into, it is the little man's invisible Self or hidden iron pipe he collides with.
An infant is born without a Self, it is as pure as God. If you sit a baby down in front of a mirror, the baby sees someone else. Its Self takes form later on the day it sees itself. When God talks about His Children (Rev of Arès 13/8), He evokes pure babies, a state which we have to recover, when the iron pipe of the Self has rusted and disppeared entirely.
There is no need to call up the seething philosophic thought about the Self. I just recall a man, who with genius treated the Self with a sort of ambiguity or vague approximations, which is the only possible or sensible style about that point: Max Sirner, a thinker I have once mentionned in the blog. He made the Self the anarchistic claiming., something more than a failing. I am not a resolute supporter of Max Stirner, who used to mock believer Georg Hegel. I just mention Stirner as a man who did not view the Self as egoists' ego, but who viewed it as the sole undivided ownership of man. In "The One and his own" (also entitled "The Ego and its own") he returns freedom to man, and he stresses the human being's sovereignty and autonomy. Stirner puts the Self above everything, not as a piece of complacency, but as a way of life. He says, "I deem it impossible to be higher than the Self." He sees the ego as something worthy and honorable whenever it is neither vain nor pretentious. Besides, Stirner sees man as an abstract general nature which never abstracts any individual nature, because each man is unique, so that he is "more than man". Moreover, Stirner thinks the unique Self does not belong to the mind, and is even out of reach of the mind, is inexpressible. Stirner comes near the disturbing idea of the intimate mixture of the Creator with the creature as it is suggested in Be One within you (Rév d'Arès xxiv/1). Stirner said, "The Self is unique and inexpressible", but did not say, "I am unique and inexpressible." Stirner did not consider the "unique one" as a concept, but he considered it as a formula which makes each human being on earth as a sovereign, inimitable, unparalleled individual, who can see the world as his property in the sense that he appropriates the whole Universe. Stirner, who was a non-believer, unknowingly supported the view that each human being is the image and likeness of the Creator (Genesis 1/26), Who is unique. Some people have seen Stirner's Unique or Ego as a social misfit, but they had misread his work. Stirner devoted a long chapter to the point of the Unique or Ego's relationship with others. Differently from the usual relationship in society which complies with proprieties, law and the State, Stirner contemplated a kind of free association, a mixture of myriad Selves, whose reason for being is not an association, because no association subjects the Unique or Ego; the association increases his or her power, instead. This concept is similar to the concept of our assembly.
My Self is not unwarranted, it is just a moderator.

Men found religions, which The Revelation of Arès calls superstitions (21/1).
But absolute Life (Rev of Arès 24/3-5, 25/3, 38/5, xix/26), no matter you call it Father, or El Shaddai, the Totally Other, the One, Elohim, Yhwh, Brahman, the Dharma, Spirit of Fire, God, etc., has never founded any religion.
The Revelation of Arès does not found a religion, therefore ; it is nothing but a Cry (ii/19, 28/11, 23/2) of agony from the Father to his Children (13/5) lost in evil, an uneasy Call from absolute Life to its derivative: Human life. Human life, which The Revelation of Arès calls Adam as well, has made the free (10/10) though unfortunate choice( 2/1-5) of the hazard of hazards, that is, of linking its Divine genius to the base pleasure and greed of its animality prior to its spiritual creation. The explosive mixture of Divine genius with animality has destroyed man's durability and made man mortal already, but might well grow into the sin of sins' utmost sufferings (38/2).
The Father's Word has never founded any religion, so The Revelation of Arès founds no religion. It reminds man of his ability to change the shoddy fate he has chosen (2/1-5) into a sublime destiny. It once more engages the fundamental foe, evil, in a final existential struggle (Matthew 10/34) between the sinful man and the man capable of being sinless, between the evil world and the world capable of changing (28/7) into good (xxxiii/11, xxxviii/3), between the current world where day and night (31/8) alternate and the everlasting Day (31/5) when the inextinguishable Light and Happiness are back.
With the advent of a new religion called Environmentalism we are happy to realize that man  has remained open to metaphysical expectations. But environmentalists obviously cannot see that preventing man from dying too early after almost impracticable, tremendous, physico-chemical efforts does not go very far, because man will still die again and again. The environmentalist god: the fresh air, will just give men a short surplus life. They cannot realize that there is another way: infinite life (17/3), absolute Life, which has lain idle within them so far, and which they can awake, so that it may keep them from dying in the emptiness of a specter. The soul, that penitence creates, will fly away into limitless Life; the ssoul saves.

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Le cycle indéfiniment répété des vies courtes et des morts,
des actions toujours recommencées des hommes qui veulent un monde
meilleur, mais qui ne le rendent jamais meilleur, ont aussi peu de
sens que l'effort sans fin de Sisyphe poussant son rocher
en haut d'une montagne d'où il retombe sans cesse.
Cette punition éternelle que s'inflige l'homme pécheur peut cesser,
s'il prend conscience de la Vie éternelle logée dans ses tréfonds.

A mass hallucination has seized the whole mankind for millennia: The sinner has so far thought that he is a finality, whereas he is nothing but a calamitous nonlogical accident on the Creation line, which his mortality owing to sin has broken off.
The Father has granted Attributes (Rev of Arès 21/4, 26/17) to man, which have made him a fellow creator. The Revelation of Arès reminds him that he can go back to the Genesic process, which has halted.
We admittedly are constanly on the move, but we should not think that we forever go about between the past and the future. Actually, we go up and down between good and evil. The way to the future is blocked; the Day (31/8) will not occur and the sin of sins will freeze and destroy the Child (13/5), unless the Child (man) succeeds in reactivating the Father's Attributes within himself by being penitent, regaining the use of achieved love, word, honest indivi­duality, beneficial creativity, contstructive freedom (10/10).
The Revelation of Arès says in its own way that for the time being we are just mere cogs in a more or less bad state in the achievement of a future, which we imagine has already been written in the stars. It's a major error! This is why we make no strong efforts to make out reality actually and continuously, no work to cobble the right road up to its end; Good is just hinted at when it happens to be broached, through vague desires. What looks important to the people that make History is constantly more and more getting ahead of their progress towards all that they consider as bound to be good like currency, medicine, technology, pleasures, and getting rid of the shadows of the past which is supposed to fade and be changed for lights. People do not leave the lyrical mirage; they forget about the mistake to dash into the dark, although the rulers and their spying antennas pointed at the world dash into the dark. The people supposed to be aware of everything are actually unaware of anything. A few days before the Yellow Jackets appeared the French government did not know anything about them and even then the Yellow Jackets are unaware of their future outcomes, because they as a matter of fact demand the return of their humanity, of which they have been stripped, and because a the sheer size of the stripping makes its analysis impossible, defies words, so it defies thought. Proofs keep on piling up to confirm that the future of the great absolutes is a complete unknown factor. 1968, Chaban-Delmas promised the "new society"; 1974, Giscard d'Estaing announced "the change without taking risks"; 1981, Mitterand told he was going to "make a difference to peoples' lives"; 2007, Sarkozy proclaimed "the breaking"; 2012, Hollande declared "Now it's the change." What might be more impenetrable and dangerous than the unknown? We Arès Pilgrims know a future that cannot but be good, that penitence will provide.
Making evil disappear requires making lies, cynicism, religion, politics, finance, exploitation of man by man, and so on, disappear. The Revelation of Arès tells that there is only one rationality, which is the refusal to be evil. The sensible management of the world will just require serving only in order to serve. Everything and everybody will have to change into good through penitence and social life will have only one ethics platform, which will be the exercise of  penitence. Hence the desirable cut of the large masses into self-managed small human units, in which practicing penitence in society will be much easier.
Something else in The Revelation of Arès has to be well-understood: The one that will follow it will never meet the fear of losing his or her identity. The one who changes into a man or woman of virtue by being penitent remains who and how he or she is socially as well as fundamentally. A penitent never loses his or her grounding and bearings. Human beings changed by law, contraints or their own perversities are those who become different, although not better, even if they are rebellious. We Arès Pilgrims are "breakaways", but no rebels.
What sort of destiny do we want? We want the destiny that, by practising good, love, forgiveness, peace, the human heart's intelligence free from all prejudices, founds another world, a changed world (Rev of Arès 28/7). The people who so far have been watching and studying us have well understood our prospective outlook, but they reject it. So it will come as no surprise if your mission is hard. It can't be but hard. But never forget that your penitence is self-creative; it is like the oak which starts from hardly anything, a very small acorn, and which slowly grows into a beautiful huge tree.
Finally, we change in order to take up our task as co-creators again, resume the course of our Creation, at the very least the Creation of man, which was broken off millennia ago, to be born again and be one with the Creator again, Whose reflections we are (Genesis 1/26-27).

Of course, I believe that there are trees on earth, fish in the sea, ears on both sides of my head, human beings who love or harm each other, religion and its opposite, I believe that Jesus and then the Father have delivered The Revelation of Arès to me and that I am to die. Actually, these things and facts do not fall within the province of belief; they are matters of knowledge. By mentioning to believe, I mean to believe the True (Rev of Arès xxxiv/1-4) immeasurable, imponderable, intangible, as undemonstrable as Life who spoke to me in 1977.
But in my pitiful contingency what do I believe in ? That is difficult to say, because of the mess which man's thinking is. I feel ashamed of being a pathetic prophet ; I would like much that those who consider me as the mere telegraph boy might be right. How much peace I could live in, if I were just that. Those deniers have totally missed the point ; I am the prophet. The Father of Life distrusts the shrewd men, so he needs to put commonplace fellows in charge of the charismatic job of Truth carrier. I am a guy of the kind of Jesus, who was so commonplace that they crucified him without the least perplexity.
Well, what do I believe in? I believe that there exists undying Life, from whom man has derived, and who speaks to man, and whom I can recover (Rev of Arès 24/5) by being a Good man, a penitent (30/11). I consider eveything else, whether fortunate or unfortunate, as matters for the temporary and the fortuitous.

Am I simultaneously made of the legs, the hand, and
the knowledge which lies in books ?
No. I am quite different from those matters, whether
material or immaterial, the life of which lasts
limited times only. I am an eon.

Moreover, to believe is of little significance.
The Revelation of Arès reminds me that not what I believe in, but the good I do saves me.
Therefore, I am short on belief, because I do not get much benefit from it. The beneficient use towards which I turn my attention is that of penitence : I love as much as I can, I forgive as much as I can, I make peace as much as I can, I as much as I can strive to counterbalance intelligence after my brains and intelligence after my heart, I set myself free from fear, law and prejudices as muche as I can.
But I have a brain of flesh, which I cannot stop working just as my kidneys and intestine cannot stop working, so that I cannot help but believe a few things like believing that to believe is of little use and being good like the Good one (Jesus Rev of Arès ii/3-19, viii/3, xiii/4-17, etc.) provides my post-mortem salvation after I live my short life and contributes to changing the world (28/7), rather like Socrates knew that he knew  nothing.
The paucity of my belief should be understood as opposed to the many and various highly sophisticated beliefs, whether religious or politic or economic and so on, which intersect on earth.

There shall be no harm or ruin (or violence)
on all My Holy Moutain,
for the earth shall be filled with knowledge of Yahweh
as water covers the sea.
(Isaiah 11/9).

The overall sense of The Revelation of Arès is very plain:
Let man stop committing evil so that Life prevails.

Religion, politics, law and war have failed to defeat evil.
Evil keeps on being rife.
The reason for this is that evil will only be overcome by penitence personally achieved by each fellow of the penitent (Rév of Arès 30/11) race  (8/3, 25/4, xii/5), when it has grown in number and influence through the Harvest (4/12, 5/2, 15/7, 38/2, etc.).
Only through penitence Adam can overcome his sin and the ills sin brings about: injustice, tyranny, servitude, sufferings, illness, death, which have been persisted (Rev of Arès 2/1-5).
Only through penitence life and the world will change (28/7).
God is good after efforts of penitence (Rev of Arès 16/17) does not mean that God might be a terrible foreign Entity who might be gracious enough only to penitents, but it means that man can recover Life (24/3-5), good God's image and likeness within himself, only through his own penitence. Man is the co-Creator of himself, because he has had God within himself.

What is penitence? It is the Sermon on the Mount (Matthew ch.5 to 7) that has not been achieved till low in religions, whatever, or policial ideologies, whatever. It is :
Every man's love for all men on earth, because they are just selves like himself.
Forgiveness of all evils perpetrated on earth, behind which every man is necessarily, as all men universally, whether bad or good, are relatives of each other ; all of them are the Father's Children (Rev of Arès 13/5).
Peace made with all of men.
Intelligence of the heart free from all prejudices and as strong as intellectual brains, which are just tools.
But penitence is no moral srength, because a moral code is but an agreement, which is different from one point to another on earth; hence myriad moral codes in the world. Penitence is proactive and reactive when faced with sin, which causes evil. Albeit my penitence is inevitably imperfect, it has a creative power; it furthers the regeneration of the link between Life and man's life. A penitent does not grow good in an ethical sense, he or she grows into someone like the Good one (Jesus, Rév of Arès i/2-9, ii/3-19, viii/3, xiii/4-17, etc.), in the sense that he or she awakes the image and likeness of the Maker (Genesis 1/26) inside himself or herself and so doing turns into a cocreator or minicreator of whole humanity, including his or her own humanity ipso facto. So it is really clear that it is not what I believe in, or the way I pray, or the law I abide by, which saves me and will save the world from the sin of sins (Rev of Arès 38/2), but is is the Good I  can do towards all of men , who are the mirrors of myself. Salvation results from Good achieved (35/6).
Well, if I am not saved by belief, there is no use being a believer. Do I have to be a creator of Good instead ? Yes, that's it. But I am but a sinner, a bad diapason; the key I give is not clear or pure. I am always dragging a few pieces of belief around with me like a rabab (Rev of Arès xLvii/8) drags around its scratching under the bow or the sea its rage in the wind. I would like to draw the Father's pure Water properly from Life, the sole reservoir of universal forces, but I splash about or, to put it in another way, I think. I think inevitably, but none of that generation can think simply and purely. I as a sinner think imperfectly. As I think imperfectly across the interferences that gush through my brain, I cannot refrain from believing more or less. Believing is my taint (Rev of Arès 2/12).

I think however, I think ineluctably, because I have an envelop of flesh and a brain therefore, and as I am a sinner I I am an unwieldy thinker. As I am an unwieldy thinker, I cannot help believing. Believing is my taint (Rev of Arès 2/12).
So, since I believe, what do I believe?

____________________________________

Each human being has one head, two arms, two legs, one trunk. Whatever culture is his or hers (polytheistic, monotheistic, jewish, shinto, hindu, animistic, christian, muslim, atheistic and so on), it will shut him or her up in his or her envelop of flesh and reduce everything in it, even faith or philosophy until he or she dies. Plato or Jesus, though they used to have a very wide range of thought, kept on being a Greek and a Jew respectively to the end. The weight and tightness of the live flesh are such as evasions towards Life may just be brief and mediocre as long as man lives on earth, but they are. This is to be. This is what I happen to sum up telling, "Each of us is confined in his or her own pipe. Each of us inevitably is his or her own God."
I am a Child of the Universe, as my father est the Father of the Universe (Rev of Arès 12/4), but I am conscious of my position only at few and far intervals, because the reste of time  I can see only with my eyes, hear only with my ears, move only with my limbs, think only with my brain, work only with my hands. When my eyes, ears, brain and limbs are dead, how will my soul be able to detect the Universe into which it will be blown off the corpse? I do not have any clue about it. It's all there! I have to resist the temptation of considering God and the hereafter as a mirror of the terrestrial life, as the Quran does for instance. No matter how much my penitence fights against sin, it obscures my capability of metaphysical self-examination, which is never really as good as I want. At best, I sort of am a materialist who at syncopal times tries to escape from the heavy matter he is made up of. Why am I clothed in flesh? I believe that God wanted me to be so, but in reality I do not know — I will tell you more later about the contrast between believing and knowing —. The Word says nothing about it, because it possibly is beyond our abilities to understand.
Nevertheless, The Revelation of Arès, blessed be It, permits me to get a better understanding as to where I come from, what I depend upon, what and who I am, what I can believe in.

Life and man: the one (Rev of Arès xxiv/1)

One of the seraphim flew to me holding an ember and touched my mouth with it,
He said, "Now that this has touched your lips, your sin is purged."
I heard Yawheh's Voice saying, "Whom shall I send? Who will go for Us?"
"Here I am," said I. And He replied, "Go!" (Isaiah 6/6-9).

Factually the Father or Life called on me differently from his previous call on Isaiah, but fundamentally it was similar. In October 1977, within a  resounding core outburst of light and a core shaking the Voice told me, "Your word is My Word, Justice from a just one" (Rev of Arès xxxi/10) and confirmed my appointment as a prophet (35/9, xxxvii/2), but anyone can realize that it too ascertained that humanity is inseparable from God broadly speaking. The human being is one whenever he or she is one with God (xxiv/1). Man and his destiny or future are not what science (a new religion with dogmata) deems them to be. The Revelation of Arès implicitly reminds us that man definitely issues from God, but that his creation is fraught with unknown factors. Particularly, why was he created in the flesh of a thinking animal? And if not, has sin coated man with flesh, though he was left free to do good or evil (10/10)?
There is another implicit obvious fact in The Revelation of Arès: God has created man, but has left him free to be what he wants to be. That is, God does not make man. Just look at Adam who lives his life in the way he chooses (2/1-5, vii/9). It is man that makes man, and that makes what and whom he calls God, the God of religion — God when rejected by an atheist is God even so, whether he calls him materialism, positivism, scientism or otherwise —. There are a vast number of Gods everywhere and all the time. Accordingly, what and who is the Father that one can sense in the real Christianity of the Sermon on the Mount (Matthew ch. 5 to 7), the Eternal in the image and likeness forgotten, though plastered deep down inside every human being (Genesis 1/26)? He is both Life (Rev of Arès 24/5) and my life. Actually ineffable.
In any case, one thing is certain: I have ceased to believe in God as the king and judge of Judaism, Church Christianity, Islam, and so on. Now I am aware that my Father is as close to me as the slap he gave me in the face before he withdrew from the Theophany Scene (Rev of Arès, ed. 1995, p.439, line 37). I know hardly anything about him, except that he speaks, and that he may be both boundless (xxii/12) and very little (ii/21) at the same time, but I particularly know that He and me are but one, and that we together are capable of changing the world (28/7) into Good, je sais qu'il est la Vie que je dois retrouver (24/5). I know that He is Life, that I have to recover (24/5)
Man is the craftsman of himself, so he is the craftsman of the powers, whether good or evil, he has over himself by extension; he thus is the prisoner of himself, imprisoned by and within his own powers. Hence the confined, the captives of themselves should in large crowds suddenly come out towards Good, they should run towards the Liberator that came down to Arès to show them the escape passageway: penitence. Well, no, this is not what happens. I therefore can no more believe in God as the maker of destinies, because he leaves man free to choose his destiny, and I for the same reason can no more believe in God as the sovereign independent of man, which is the belief teached by Islam for instance. I believe that the principled difference between God and man is imperceptible, and that both of them are absolute, and that both of them may well constitute the same Entity only in much different forms and sizes. There is something true in the atheists' claim, "Man has made up God," although God exists despite that claim. The real issue of humanity is asserted herein.

The lineage from Adam (Rev of Arès 2/1-5, vii/1-16) has never forgotten that there exists a Principle of Life (24/5, 25/3, 38/5), but the incrimental dimming of their capability of transcendence has made them humanize, earthenize Life and attach many pontificating names to him: Eternal, Lord, King, Judge... These names I too utter here and there to this day by cultural mania. God in the singular or the plural, basis or bases of a lot of religions. Actually, Life, which God calls himself in The Revelation ofArès, spreads from the infinite spaces of the Universe, the Father (12/4) of which he is, to the minutest cell of my flesh. God is the rotproof absolute cloth, that all including us is wrapped in.
But the Father speaks. He can speak, as he is the Father of all, of the limitless Universe as well as the spark in a firefly, of distance as well as thought, which are invisible and intangible. So man, whom sin had stupified, has humanized "the given Ungiveable one, the Speaking one" (my exordium on the Theophanies spot), but The Revelation of Arès in a resolutely opposite movement has been back to earth to attempt to redivinize man, the only free (Rev of Arès 10/10) creature in the whole Creation, because he is the Child (13/5). The Revelation of Arès does not introduce a new spirituality; it prompts man's instinctual spirituality to take a quantum leap towards the True (Rev of Arès xxxiv/1-4, xxviii/21) or Core of Cores (xxxiv/6), it exposes the backward forms still in infancy of the countless religions, of the supernaturalizing awareness still too much weak and unable to get faith out of an impregnable rusticity sometimes artisti, sometimes oppressive and bullying. The Revelation of Arès introduces no apostate or dissenting ideas (35/11), as it reminds that salvation does not come from beliefs, but from Good; it fits into a long-standing string of researches ever since very ancient times. Hence, it does lead to a dogma, a theology (16/12, 35/12), a structure, a leader (16/1); it is just a great Wind of liberation and simplification, because Life is very simple.
That simplicity is such as its sublimeness cannot be expressed by man's language, which is inadequate, incapable of expressing it. The Revelation of Arès would have been able to take our hands, just as a beloved man takes the beloved woman's hand and so convey a Beauty (Rev of Arès 12/3) too intense to be expressible. But this is impossible nowadays. Therefore, I can only try to explain imperfectly with words that we have to go back to the Source.

In the normal course of faith believing never means knowing, believing means supposing; believing is forever believing in the unproven.
Some people may well tell me, "But you have seen Jesus and listened to him en 1974 and the Father in 1977. You know, therefore." What do I know, actually? All I know is that they can be apparent, sonorous, tactile, there is no question about that, but whatever they told me and made me experience I can only believe in, because they spoke me about things that are realities to them, but not or not yet to me, and what they made me experience: the abode of the specters (Rev of Arès 17/1) or my flight through the l'Universe (vi/1-5), I cannot repeat. Those experiences dwell inside me as outright memories, but nothing else.
A question arises suddenly, then: What is the unproven? Even though I know little, that little is not bound to be non-proven to me.  What I witnessed at Arès caused a feeling within me; the feeling has taken shape of a wager, just as there has been Pascal's wager one day ("Thoughts" Lafuma 418, Brunschvicg 233), something like an attestation. It is the same to my brothers and sisters of the small remnant; they follow me, because they trust me, they trust my memory and my feeling. they have accepted that which I believe in and they believe in it. For the time being, we have no means to improve that situation. I can only believe and be believed. Until now belief is a solution, which is not absolute, but honorable.
In the world no-one can know anything absolutety. All is known relatively. Einstein and others have demonstrated it. So those who from time immemorial have considered their ideas as ideas to impose are worrying evilmongers.
Therefore, all of men are wrong in the absolute, although there are inevitably a few relative pieces of truth in what they advocate. For the time being, incurable error maniacs are those who spend a lifetime considering themselves as thought champions and trying to convince, be right  and rule. These error maniacs can grow out of reason to madness. When one ends up looking for supporters, one goes out of real life completely, one leads out of one's way to Life, one has nothing but an impression of ruling; a sort of failing that has never effected me. There is no merit in that. I simply lack ambition thanks to the Father. I lament over the world, because it has turned into an inextricable confusion of antagonistic concepts and it is unable to realize that the Sermon on the Mount is the only wise line of conduct.

Every day, in the spirit of saving money, I use a copy of The Revelation of Arès, edition 2009, which has been copiously annotated by some anonymous critic, a pitiless opponent of that Holy Word, before finally landing on my desk, one way or another. Obviously, I do not use the countless negative scribblings. I use the printed Word only, but from time to time I come across those furious dreadful penciled notes. Ubris shoots out suddenly then ; the annotater had a very high self-esteem. He could not think, because he in advance was one with his destructive hostility ; this is the reason why the world is hellish. We are apostles against that sort of hell, but commonly too weak ones unable to tame the enraged. Therefore, when that annotater strongly adverse to the Father of the Truth dies, what will he turn into? None knows who is saved and who is not (Rev of Arès 11/3), but he might well turn into a miserable specter (16/17), because man cannot but carry into death what he was when he was alive; so the killer is killed, the denier denied, the robber robbed, the lier his own lie, his own antiphrasis. This is why specters are nothing, as I have seen it (17/1). What a favor, as it is, when one becomes nothing after one was malicious, full of hatred! Moreover, when the culminating Light comes over us on the Father's Day (31/8), Mercy will be likely to crown that Day (31/12) gloriously. And finally I believe in the Victory (26/8) of Love. All men are different, whether good or wicked, gentle or harsh, brilliant or stupid, because chance is the main property of Evil, so men's mortal coils — theirs "pipes" — are different, heavily tainted (2/12) at birth, but once it is freed from that bloody burden, every life will join Life. Finally, I believe in the universal Happiness in the end, if our mission of penitence ends up rebuilding the human being. This is why every Arès P(p)ilgrim is an apostle.

Last year, a new prayer hall was built south of the narthex. It is an extension to the historic House of the Saint's Word praying hall ; its area has virtually doubled. A new side bell tower doubles the old one, the weight and bell swinging of which had weakened the northern wall, which requires strengthening works, but the new side bell tower is not yet usable, because the new bells are out of tune.
Some finishing is still to be made.

____________________________________

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, 90 years old on July 11 2019, 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.

No translation into English

Old Greek anarkia means "without any leader" (Dictionary by A. Bailly). From anarkia the word anarchy has derived = refusal to be ruled in any way how. As the word anarchy, however, has named political, fierce, sometimes murderous movements, while we aim at a spiritual achievement, I prefer to call it anarkia.

The Revelation of Arès says: You shall not be a leader for anybody (16/1), You shall not captain anybody (36/19). With these words the Father reminds us of the state of anarkia He gave His Children, the human beings when He created them, and he has ceaselessly recalled them to have to reestablish it.
Anarkia may recur, but it is a very difficult scheme, because it affects the sort of society Adam (Rev of Arès 2/1-5) wanted to set up: masses of ruled people subjected by the winds of a few rulers.
Can human beings be absolutely free (Rev of Arès 10/10) again, not be subjected to any ruler (16/1) or law (27/8, xix/24) after they have lived for millennia (at the very best) in freedom reduced by dominators even in democracies? The prospect of that revival explains why The Revelation of Arès is dismissed by powers, who think or claim that it is foolish to plan a comeback to an intelligent world for the basic humans chained to the wall of the cave that Plato made famous in "The Republic".
But human beings unknowingly have the tool to break their chain: love. Anarkia, which is a component of Good, will be reborn through love.

Anarkia is not anarchism.
Although anarchism is seldom mentioned in political speeches and by media, as if it had disappeared, anarchism continues to apply to many situations, albeit endlessly conquered, because it is nothing but the unlimited agony of anarkia ever since Adam's days. There will not be much of a future for anarchism, because it is incomplete by being forever looking for social, ethical, material freedom instead of the absolute bloom of the soul, therefore of love or Good.
It is not anarchism, but anarkia that we will bring to life for the sole reason that we are doing penitence (Rev of Arès 30/11) by reviving love, forgiveness, peace, spiritual  intelligence freed from prejudices. Anarkia or  the leaderless world (16/1) is in sync with the resurrectional plan of love of the neighbor.
In History there has been a wide spectrum of anarchism. Today we can see it for instance in the bulky nature of alterglobalization, the violent Black Blocks, the gentle Pink Blocks, the scary Revolutionary Clowns and others like the good old Anarchic Federation. There is not much of a future for all of them.

Anarkia issues from the soul, but not from the mind.
Anarkia is quite different from anarchism. Just as love will, it will conquer the terrible harmfulness of ego for the simple irresistible reason that ego is the only place into which man living under the iron rule of powers and their law can hide away from them, cut himself off from them, and because powers, once they have faded, ego as the current shelter of man will disappear and man's heart will open.

Anarchism in a lot of forms has striven to build a free society which could have been classless, unpatriotic,  borderless. It has striven to put up freedom, equality and security between all people without any law, power, police, judges or prisons. But it has rarely, shortly and only locally succeeded in doing so, because its purpose has been but social, ethical and material and unable to overcome the disproportion between the forces, as the powers' force has always been higher. Anarchism has forgotten about the strength of the spiritual, which is part to man.
It is wrong to think that anarchism is just just good at monkeying wrench and destoy; it has had strategies decided in participative, consensual, egalitarian debates, but they have continually been lacking in strength and just made sparks fly in unfinished actions and failed to kindle the only Fire (Rev of Arès xLi/5-7) likely to go.
There is not much of a future for anarchism, whatever form it may have.
Penitence, anarkia therefore, cannot work well but in small people units with no ruler or dominator, small units the public fonctions of which always revocable non-political managers are put in charge. Now, such a principle is only achieved if the links between men, which are currently knit together by law, get knit together by love. The community order which is hierarchical, policed, judicial, calendared, etc., which modern people think as innate and inevitable, is actually an ideology long grown unconscious and its opposite, which is anarchism, is an ideology likewise, although it has grown conscious because it has been constantly though vainly in search of existence.

Anarkia is not ideological, but fundamental :
Anarkia is the natural way of societal life, that the Father prompts us to recover, just as He prompts us to recover Life (Rev of Arès 24/5). Through The Revelation of Arès the Father reminds us of the crucial fact that we are creatures of a particular kind, creatures that are cocreators of themselves (the reminder of it has already been given by Genesis 1/26 : He made man in His image and likeness). He prompts us to prefer out theocreated form to our anthropocreated one, which is sinful and self-destructive, in other words to bridge the divide between the Creator and the cocreators, that is, bring down the devil (12/14) or get rid of Adam's sinful world (2/1-5, vii/6-14).
The rebirth of the Edenic world prior to Adam's Fall, the world that has formally vanished, but has remained virtually alive deep down inside man, will take time, but is achievable (Rev of Arès 24/2). What we call civilisation exists only because human beings are no more capable of meeting their real needs. Freedom as well as beauty and eternity represent natural life and as such as it will reappear on the Day when the Father stops the star under our feet and the Light ceaselessly covers everything and the universe jubilates (31/8-9), but we can be drawn to it as of now.
In no small part modern life is just imagination. Human beings live in castles in the air, are under illusions about lots of things, the emptiness of which some people (for instance, the Yellow Jackets) realize at times, cry it out, but are unheard. We know that modernity is deluding, because people continue undergoing time (Rev of Arès 12/6), worries, misfortune, hunger, fear, diseases and death. Anarkia as a plan of penitence will enable man to escape them; Just like love is, anarkia is a path to the Hights, the way to time when it stops (31/8), when man (whether we or our offspring) flouts the artificialities of so-called civilised life, when we satisfy our quest for Happiness, when we set ourselves free from the burden of what we call destiny.

Furthermore — to have to abridge my entry is irksome to me — anarkia is not just about powers and law whether political or religious. It is alike about saving humanity from other powers, those of cultures which model man on them, technologies which enslave him, many sufferings he cannot avoid. Anarkia is about man reconciling with his mankind, which he has come to hate — hence wars unremitting on earth, lawsuits (other forms of war), miscellaneous wrongs —  about man  breaking off ideologies, religions, psychosocial prospects, which have turned into infirmities. It is about eliminating giving man complete spiritual responsability in the magnificient community of the created Universe. It is about eliminating the shameless enthronement of powers like media stars, sport stars, fashions, sentinel issues that monopolize micros, television cameras, media, the litterature publicized in "book fairs" against the literature that is swept under the carpet to make it invisible or almost imperceptible. We can call power all that obscures the fact that all human beings are in equality makers of the world of Good that comes and the Father's equal Children.

Anarkia vanished long ago, but is there still a man on earth that could stop looking for its ghost at random? There is a main obstacle put on the way of anarkia like on the way of love:  Sin and the mistakes and shortcomings which result form it. Anarkia like love calls for the defeat of sin.
In Dostoievski's days anarchists used to say that there were three ways to prepare the change towards anarchism: 1. With undercover men like jesuits, 2. Through propaganda, 3. Through insubordination put into practice, but the three of them can be used at the same time." They were unseccesful. Today anarchists advocate, for instance, moves like "fluffy versus spiky", that is, the violent agaisnt the nonviolent. So Black Blocks are the spiky and Pink Blocks are the fluffy, but is there a noteworthy difference between them and the powers they fight? They too are unsuccessful, anyway. We Arès Pilgrims cannot pander to the violence of the spiky or the helplesness of the fluffly. We necessirily have to act in a different direction, to another form of leaderless world, one that will be spiritual.

Only forgiveness can set free both the forgiver and the forgiven one
and make both of them one humanity

The endless vengeance (Rev of Arès 27/9) cycle has to be stopped,  and the endless love (7/5) cycle has to be started. Forgiveness is the main bridge between both cycles.

People see the death penalty problem from many points of view, but in the movie "Dead Man Walking", which I have watched lately, I saw it from the most retrograde point of view, that of love that refuses to give itself. Love and forgiveness, however, is the key to the human being's change and salvation. The movie features the parents of the young that have been killed by the man under sentence of death. They declare themselves Catholic, but their attitude is clearly one of hatred and revenge.
"Dead Man Walking" is a movie about the failure of Church "Christianity", because forgiving all offences, whatever, is the very Core of love, the heart of real pure Christianity, the base of the Sermon on the Moutain.

Forgiveness of offences is part and parcel of love or Good. Consequently, it is an ingredient of penitence, which is the sole way to happiness and salvation, whether personal (30/11) or global (28/7), says The Revelation of Arès. Therefore, redemption does not depend on obedience to the demands of a religion, but it depends on Good achieved (35/6).

It goes without saying that I mention The Revelation of Arès over and over, but I never mention it like religions mention their own sources, their Scriptures. I do not mention it to disarm my brothers and sisters, make them docile shaking people, I want to make them create their own destinies, follow close on the Father's heels (Rev of Arès 2/12), instead, and thus make them co-creators of the world and even the Universe, because I am the Father's image and likeness (Genesis 1/26), so I have a connection with the Universe. Within this framework, forgiveness is existential in the most active and creative sense of the word.

A pilgrim (12/9) when making his ascent is conscious that he is not confined to earthly life, which sin makes a string of hardships, pains and sometimes follies, but he knows that his life is short and like the rocky path where he walks stumbling from the valley of sin up to the Heights of the Day. While he climbs from life to Life (24/5), every stumbling block he gets over is a prejudice relinquished, a peace made, an offence forgiven. It may be likely that the soul will come up against other stumbling blocks during the time in the hereafter awaiting the Day (31/8) when he will put his flesh back on. On that Day each man will understand that what he had formerly thought was detestable and punishable has been nothing but life of sinful misery.
But the man busy working out his salvation, eternity, may starting now feel earthly misery relative and short. The prospect of salvation is given to all of human beings, even evil-doers, at the low cost of penitence, which makes any pious man light-hearted, and which is lighter than the yoke on the neck of  dominating rich people (Rev of Arès 28/25). So any evil on earth is to be placed in perspective and may be forgiven, because the aim is far beyond. It is not sin that separates us from the Father, which is proved by the fact that Jésus and the Father Himself spoke to me a sinner in 1974 and 1977. We are sinners, but the Light is given back and the paths (25/5) towards the Heights are shown to us.

The polyvocal nature of forgiveness is well known. There is trivial forgiveness: For instance, In the street car I say, "Pardon!" to people I jostle against. There is crative forgiveness. For instance, in days when we as a family used to live isolated in Arès some people full of hatred might plague us at times. If those "dispensers of real faith" had abducted one of our daughters after school, and had threatened us that they were likely to kill her if we refused to claim that The Revelation of Arès was a canard, we Christiane and I has decided to reply, "The Truth won't die if our daughter dies, and she will not die either, because angels will take her in and bring her into Life. We certainly would shout out our affliction, but we will never  fall into the trap of endless vengeance (Rev of Arès 27/9). We will forgive you, because evil never produces anything but woes, and because we hope that you'll find the Light some day."
We have to forgive any offence no matter what kind of offence.
Forgiving is neither forgetting nor giving oneself up to the bad. Forgiving is giving any sinner, whether important or unimportant, enough time to find serenity, which is the eye of the Light. The return of Life on our planet depends on it.

French Terrestrial Network.
Radio France and France Télévision are inaccessible to us,
though they are financed by the taxes we pay.
  For 45 years we have not been granted one minute on air.
Therefore we too are left-out people.

YouGov is an international Internet-based market research and data analytics firm, that gave some results of its surveys in France on November 30, 2018, 83 percent of the French people and on January 11, 2019, 74 percent of them found the Yellow Vests collective action as vindicated. So there are a lot of sympathizers with the Yellow Vests movement, which is a social dissatisfaction movement with many sorts of claim. I see fit to launch our rafts in that current.

The Yellow Vests generally claim a better financial lot, reject politicians as people unable to bring it about, and, as a result, their claims stay political and restricted. This is not a criticism, but we wish they could have less narrow views, cast out the civilisation of systems, strive to change their lives (Rev of Arès 30/11), raise humanity above materialism and the eye-for-an-eye and a tooth-for-a-tooth principle, make man free again, give him his beneficient creative talents back. We Arès Pilgrims are in a quandary about all that, because we are unpolitical and we listen to  the Sermon on the Mount: You cannot serve God and Materialism (Mammon)... Life is more than food... (Matthew 6/24-25).
However, we as brothers of the Yellow Vests cannot help but act as if we would resort to Mammon, but in such a way that we could some Day (Rev of Arès 31/8) arrive at the ideal of Good by encouraging society materially to go through the best gate liable to open onto the ideal of Good: Reforming France to make it a lot of small confederated sovereign regions, because putting into practice Good (love, freedom, real democracy) instead of law is especially feasible in small human units where men know each other well.

Ever since the 19th century evolutionary theories have considered all of peoples on earth as being on a sole evolutionary path from individualism to state control, that is, to the obedient mass nation under a sole political authority and its law, a homogenization seen as inevitably global of political institutions, legalism, economical infrastructures and philosophical guidelines. This was stated as being the only general blueprint likely to provid peace and happiness. Not at all! Right now it is obvious that men have remained very different from each other. An unconscious need for dignity, for one's individuality, for freedom, which indeed is an instinctive unformulated need, one which dares not be distinguished from the ideas in fashion, and which puts on a yellow vest, and which started from a protest against the overtaxing of fuel oils and then has grown toward miscellaneous ethic philosophic outcries. No more than it was in bygone days humane "to civilize the colonized with rifles" (Camille Pelletan, member of Parliament 1881 to 1912), it is today humane to set people straight and control them with law enforced on everybody "as a whole" as brother Eric D. has written on a public poster.

Panneau préparé par soeur Rachel F.
pour la manif des Gilets Jaunes à Lyon.

It is implausible that the elected officials with Jacobine, centralizing, legalistic plans turn alert to the freed word of the Yellow Vests soon. The Yellow Vests are likely to get crumbs to swell their daily bread, which is nice, but they will get tired of it without further delay, because nothing basically human can revive from a social movement which would stay episodic and limited instead of growing lasting and extensive. An exchange of views does not make sense as long as it happens between a mankind "reflexive on itself", said Fenelon, and a naturally inflexible power, even a revolutionary one, unless it slowly gets a facelift and little by little softens a thought stiffened like leather for a long time. The Cartesian "I think therefore I am" has meaning only if the thinking is flexible, lively, creative.
Deafness is the consequence of politics when the elected officials who challenge the Yellow Vests are convinced that they alone make right choices and that Republican usages should always be followed. The serious shortcomings in views and the jingle of politicians, whether stupid or smart, whether imperious or kind, have from time immemorial made their marks on the regulators' speeches. Emmanuel Macron, a young man though, does not realize that his feet are caught in the fossil strata, so he does nothing but  stands up for the job that he has been given by the electoral system; he objurgates the Yellow Vests calling them "forces of the world of old", which has no meaning. World of old may mean defeated outdated world or mean a world very distant past but recoverable. What Emmanuel Macron thinks is evil is good in reality, a noble dignified ancientness, that of the fundamental man wise, free, patient, who resurfaces. It all starts here, the abyss ; no one can say who will ever fill it except well-advised people like the Arès Pilgrims, who are aware that penitence, the slow recovery of Good laid down by The Revelation of Arès, can make the filling. Four generations will not be enough (Rev of Arès 24/2),

The French give their opinions on the ISF (wealth tax), unemployment benefits, secularism, migration policy, and so on, which apparently makes them claim that people's intelligence is better than the technocrats', but these points are just  circumstantial, they are not about the Core. What a lot of them mean but do not tell, because it is inexpressible with administrative words or even scientific words, is happiness. Under their yellow vests they feel the unpronounceable natural commotion, that even poets lack right words about, that which parents and children, husband and wife, lovers feel depp down inside while they hug each other. Oh dear, if you say it to them, they protest, because it is a point of pride to seem rational. But I tell you that intense life is what they are looking for. This is why they bustle about parading, waving placards, even rioting here and there. The Yellow Vest's problem is like that of the politician to whom he or she is opposed, that is inability to find the profound reality of the being. However, unlike the poltician he or she gets restless, shouts, sometimes riots to unearth something buried, that only his or her heart like a pickax can dig out, and that powers and their police cannot or will not see.

Not only, as expected, the government, the major political parties and trade unions, in other words those who fabricate the opinion have already stacked the Yellow Vests with their men and distorted the early complaint of the left-out, but anyway no controversy about the referendum on the IC (socially aware initiative) and no social demands or wage claims will solve the question of happiness. because — as The Revelation of Arès says fundamentally — the solution will never come from a legislative political decision, but it will come from the penitence of every individual concerned. In short, there are a lot of reasons why the French that move forward and want to change their lives (Rev of Arès 30/11) and the French that sit enthroned on law and authority will never agree on that point, as long as it applies to 67 million inhabitants. We have to make France and later the world burst into small confederated sovereignties. In Mr Macron's election speeches there was a promise of "revolution" and most importantly he chose that word as the title of his program book, but he will never go as far as to transform the Republic into a Confederation. The way to reach this aim will be a long one, then. Four generations will not be enough (24/2).
You are to ask me : If the Yellow Vests movement is likely to fall through, what's the point of following it? I answer, Because the Creator, therefore our Assembly, offers the most significant solution to gain happiness, even if it is a straightforward process.  So for the time being mingling with the Yellow Vests helps us to get a little known, as we are great unknown people, and to do our bit in a movement that has sprung up from the depths of the human element. We are going to make a little progress then. We are the engine that will tow the world out of sin and make it leave the tunnel, come to the Light, but the track is very long. We are still in the tunnel darkness and a bit of an advance will be particularly helpful. It is necessary to start providing incentives to love and freedom, and also spreading the idea of making France burst into small sovereignties like the Cantons of the Helvetian Confederation. The time of these ideas will slowly come. Never forget that small societies are the only area where some day popular life of penitence is likely to be lived and happiness likely to be recovered in whole mankind.

Today 45th anniversary of Jesus's Appearance at Arès and Sister Christiane's 74th birthday. Alleluia!
Having said this,

The Father makes Himself clear  like Hop-o'-My-Thumb marks out his trail with small pebbles. Who sees them?
We think that Jesus has only to appear and speak, then the Father has only to make Himself clear, and out with all the old bees in bonnets! "Of course not, of course not!"
This age's eyes are billions of ogres' eyes which can't see Hop-o'-My-Thumb's small pebbles. Ideas have stayed stuck to clichés just as one is fated to get lost in a deep forest.
"We do not have any dogma or leader, or law, or compulsory prayer, each of us loves, forgives, is free from all prejudices, so we don't belong in a religion," you tell the chance fellow, and that is true. Now, the fellow replies, "But don't you believe in God ? You do. You are religious." You answer as a triumphant man, "No, we aren't compelled to believe in God (Rev of Arès 28/12)." Never mind! You  bright people! It will happen some day when the chance fellow asks us something like, "How has The Revelation of Arès arisen?" and we will have to reply, "In a supernatural event." So the fellow will tell you aloud, "That's it ! You belong in a religion!"

The True and Life are like Hop-o'-My-Thumb's small pebbles imperceptible to common people.
Our expectations are shortened to a religion, because we deny that the Invisible be empty, the Infinite be narrow, love of the neighbor be forgotten, and we bring about replies to metaphysical nihilism, and because all that has stayed hopelessly thick religious ideas to the common street people.
We as apostles will speak of changing from evil to good through love, forgiveness, peace, intelligence kindheartened and free from all prejudices, but the listeners sooner or later feel us telling something from some nonmaterialistic Spirit or Breath, so our goose is cooked like meat in the old nice casserole where religion like the same boiled beef in onion sauve has simmered ever since the olden days. How can we at the time explain thet someone can believe but not be religious, pray but not be sanctimonious, be linked with the Maker but not be mystical, assure of life after death but not be a religious nut? This is not possible now, but time will come when it is. For the time being we are virtually rejected like pigs by our Jewish or Muslim brethen.

And yet we no longer want religion and the behaviors that are modelled on it. Because religion, whatever, is a system of dogma(ta), law(s), contraints(s), habit(s), prejudices, culture, sometimes hierarchy; it breaks off the continuous creation and progress of oneself, which are peculiar to human beings, who are the Creator's images and likenesses (Genesis 1/26). From these fetters The Revelation of Arès sets us free. To us praying is as natural as thinking, loving our neighbors as natural as loving sun's warmth or light, dying as natural as going to Life.
The brief earthly existence is the springboard, which is short : a few decades of flesh, towards Life (Rev of Arès 24/5). The flesh is just a stage of birth. Each human being is born a caterpillar in the mother's womb, and then turns into a cocoon — his or her earthly life — in which God or the Father-Mother, or Life, or the Whole, sets one of Its Atoms maturing. He or she as an ethereal monarch will fly away to Life, the Infinite, through the gate, which people commonly call  death and we call passage, release.
None of religion, but Life, that's all.

The world is a narrow shell, where language vocabulary is stunted, very poor, man's horizon is minute, the idea register ridiculously small, the heaven is seen in cramped conditions by man's eye and given a capital H to make it sacred. A wretched illusion. The Mother-Father actually is as natural as grass in fields. How can man forego the restriction due to poor Adam's concepts?
Possibly, for instance, by transcending religion, saying, "Religion? We are much more than religion. The small pebbles that the Father by revealing The Revelation of Arès has slipped into out pockets to mark out our paths lead us much farther, to Life, because Life has never begun and will never end, so we are just a short blood development of that Life.
Possibly by replying, "Religion? No. It's outdated. We do not see God on one hand and human beings on another hand. To us God and human beings are as one. We spread Jesus' teaching, which was that the world should turn into the homeland of love combined with Love, That binds all that is in It together. A man exists in his heart and head, but not in registers, on papers, diplomas, titles, tombstones."
We are in no doubts as to other means to make love prevail over religion.

The Revelation ofArès, the Voice from Heaven, tells us to recover Life (24/5), but not religion.

         No translation from French into English

The legalistic society of ours hates the uncategorizable. It imperiously puts us Arès Pilgrims on the religion register, because it puts there any society prone to consider painful mortal life as passing, which claims that man belongs to immortal Life, to which he will go or return, and the members of which escape the immediate world's prospects through thought and prayer.

What sort of register could you put Noah and Abraham's faith in? None. They did not abide by any system organized with dogmas and rules. God spoke to them and they lived in accordance with Him. So are we living with The Revelation of Arès.
Why has Spinoza been put in the atheist register instead? He was not an atheist ; he was an uncategorizable one. Also uncategorizable are the human beings, who are many more than we think they are and speechless with a scare or fear of the judgment of others, but privately free (Rev of Arès 10/10) just as we are and thereby claim, just as the Maker claims, that man has been created to enjoy Life with no power or law over him.
The passage to absolute spiritual freedom, that Jesus used to preach and The Revelation of Arès preaches, will stay unachieved as long as penitent men sufficient in number fail to recover Life (Rev of Arès 24/5), full autonomy on the basis of love, but not of law, in unanimous generosity in soul : the polone (xxxix/12-13). The class of men, that will be their old selves again like the nimble colt free from... all those who benefit from breaking it in and hitching it up (10/10), is that who will counterbalance the big weight of the impenitent (13/4, 27/7). The necessary counterbalance is called penitence in The Revelation of Arès; it is made of love, forgiveness, peace, intelligence free from all prejudices. All in all, the counterbalance is the Sermon on the Mount (Matthew ch.5 to 7) once it is achieved (35/6).

A religion (cult, denomination and so on), whatever, has specificities, which The Revelation of Arès and the Arès Pilgrims have not. Not only The Revelation of Arès, which could be called The Breath sent back in Arès, and its prophet do not found any religion, but also they set man free from religion, just as Bouddah, Jesus and other witnesses to the Breath have set men free from religion continuously. We have to recover free  (Rev of Arès 10/10) absolute Life (24/5).

We have faith, but we do not have religion. We freely love pious actions : faith, penitence, apostolate, prayer ; none of them is compulsory.
We as mirrors of the Father's Love love.
To be straining after Life is our only logical action to be.
To be! It is not what man believes in, but what man does which saves man from the darkness into which man has forever plunged.
Religions are systems, which have robbed faith of its prime movers, in order to  concoct their dogmata, law, rules, cultures, and make people fear them. They are the opposite of absolute freedom (Rev of Arès 10/10) mirrored in man by the Sanctity, the Power and the Light (12/4), which are sublimely free, as they belong to God who created man as his Image and Likeness, free beings (Genesis 1/26-27). Each religion promises its faithful Mercy, but Mercy anyhow is shown by God even to unbelievers. What's more, religion never changes man, because only man can change himself (30/11). Now, this is the real problem: Truth is that the world has to change (28/7).

It is likely that religion, whether a Jewish, or Christian, or Muslim one or some other one, which all are expert in reinterpretation, will set up on The Revelation of Arès, but it is precisely why the Father asks me to gather together against the religious crucher a unbreakable nucleus of pure Arès Pilgrims, the small remnant (Rev of Arès 24/1). The small remnant is the spearhead of penitence, which will remove religion and its dogmata supposed to give salvation by the very fact of believing in them and abiding by its rules. The small remnant will teach that there is no kinship to the Father but conscience when it recovers its image and likeness with Him through penitence. Only love revives Life deep down in the loving and in the loved, Life that no language, whatever, can explain.

Here is my reply to Brother Alain Le B. in the #201 comments page of my blog. It written in one go tells with other words that we are not the heralds of religion, but the heralds of Life :

Nothing is compulsory in our typical spiritual customs; nothing but requirement of conscience. So the Pilgrimage is not obligatory. The Father tells me, Call on the brothers and brothers, 'Come and take the Fire!' (Rev of Arès xLi/7), but He does not add, "And those who will not come are to be punished." He says only, Call on! The brother comes or does not come ; the brother is not obliged. It is just a requirement of his conscience and he is saved if he quite simply is a man of Good, a penitent, which is not legal either, but just reasonable.
What means being reasonable? Just this: If I'm hungry, I eat, or if I don't eat I end up dying of hunger. That's all. This is why you are the first servant of our Pilgrimage, on which nobody is obliged to go, and which derives from The Revelation of Arès's logic, which we follow consciously. This is why I am keen on making my own pilgrimage, being in Arès day after day from June 21 to August 15. I might as well not making it.
To me following The Revelation of Arès's reasoning makes sense. To you too, obviously. so that I am happy to see you as the first servant of the Pilgrimage year after year and I think, "Alain could be away from Arès. I could be away from Arès. We wouldn't be lost sheep for all that. My conscience is a God, which acts the way it wants to like God does; his conscience is also a God, Who acts the way He wants to. Our participations to Arès's Pilgrimage are gratuitous. If we would not be there to take the Fire, we would be saved as well, since we are penitent, and the Salvation would be gratuitous.
Each human is a God if he or she is a being of Good like God, which is all that logically results from the Word of Arès. This is why we do not know how each human's conscience is, just a we do not know where God is. He is the Whole of Good and He is everywhere ; the conscience is the whole of good and it is everywhere. So that we are by no means a religion, obviously.
Faith is a hard task of Good, which conscience imposes upon each man or woman. This is the reason why no complete depiction of Good is ever found in the Word. The Sermon on the Mount describes a few actions of Good, but any reader feels well just as he feels God that it could be ended by "ad libitum", that is,  in accordance with all possible wishes or with no limit, provided Good is the aim. Good cannot be a religion, because Good as considered by a given conscience generally looks like Good as considered by another conscience, but is never really the same. Is there any thermometer, barometer or manometer likely to measure love, forgiveness, peace? No. It is nevertheless true that love, forgiveness, peace can be found anywhere and God asks us to change the world (Rev of Arès 28/7) in order that people can find them everywhere. My conscience sees Good as a necessity, but, my brother, your conscience sees Good as a different necessity, even though these necessities are kin. Necessities are different between men. If they were not so, there would be no trace of faith; there would be only law.
Sabbath is a rest, which the Eternal fierily advises men to observe and our Jewish brother observe it from Friday night to Saturday night strictly, because it is the law to them. But why on Saturday ? Why not on Monday, Tuesday, Wednesday, etc? Why not once a month, once a year, according to the various ways time is indicated or measured on earth? We too observe the sabbath, but each of us according to his or her time. The Beauty (12/3) of the sabbath lies in the fact that it is free (10/10). Our Jewish brothers have a religion. We don't have any. We have Life.
The definition of Good requires the perpetual redefinition of Good, which is the very nature of God, but we never know where God is, so Good has myriad forms everywhere. A religion has definite forms. We instead have only Good with myriad forms like Life, nothing else.
Of course, we have to change the world really.

As a churchman I used to think I had God living in front of the faithful by means of  the creed, the prayers and troparions, the right signs of the cross, attitudes and gestures, the bread and wine consumption, in short by respecting dogmata and tradition absolutely, just as a colonel thinks he provides the nation with security by making soldiers obey without the slightest hesitation and getting them well-drilled.
And then it turned out that an event I had never excepted came : Jesus and his Message en 1974, God and his Message in 1977. The Revelation of Arès! All I had believed in went up in smoke. I had ceased to know Who God is, What God is. I found out that He was not the supreme king, judge and master of fate, but the too much loving Father (Rev of Arès 12/7), the prodigious Breath, Which is all and everywhere from my branchioles to the immeasurable infinite, the unthinkable link between Sanctity, Power and Light, the absolute Outspread one from my nails to the Whole, to Life, whose image and likeness I had been from the day of my birth. I was suddenly aware that there was not Him on high and me here below, the tiny worm (Rev of Arès 2/10), but that I was a fragment indissociable from his creative Strength, and that I mastered my destiny just as He masters His. Hence the great problem still unsolved.

I with a passion launched into the prophethood, that Jesus acting in the Name of God had asked me to take on so as to solve the great problem.
I did not take a long time to realize that the believers who followed me were much more thirsty for protection and/or mystical epic than anxious to become the co-creators of a world which was spiritually uncompleted; they were likely to fall prey to my passion and make me a venerated icon. As I was responsible for their freedom, because no one is a good penitent, as long as he or she is not absolutely free (Rev of Arès 10/10),  I turned totally humble so that I might hang over none of my brothers and sisters' consciences and leave each of them in control of itself.
Then my brothers and sisters began really living God out, because God is not conceived by the senses, or reason, or feelings. God is Life ineffable, imperceptible though compelling, when petinence awakes It, that spreads out (Rev of Arès ii/4) without a break from the least atom in the depths of man to the infinity of the Universe. He really is beyond all that is told about Him (Quran 6/100)/
He is Life, That we have to find again (Rév of Arès 24/5).

Men of religion have invented many means to make God present. In order to fill the gap digged by Adam (Rev of Arès 2/1-5, vii/1-5) between the Creator's Hand (31/5, 32/2, ii/2, iv/1, vii/3... mentioned 54 times) and man's hand (mentioned about 90 times in The Rev of Arès) religions have devised among others churches, synagogues, mosques, prayers, songs, pilgrimages, fasts, so that man may conjecture the Unseen one, the great Missing one. Actually, religion brings about nothing more than a transfer of attachment, just as for instance people visit graves to mourn for father or mother or you are stirred watching Sister Blanche in "Dialogue of the Carmelites". It was the way I as a churchman had thought I was close to God. After 1977 I found out that He was Sanctity, Light and Might (Rev of Arès 12/4), the unlocatable evanescent Totally Other, of Whom my most minute cell and the smallest bit of my mind as well as the limitless cosmos were made up. This is an existential bend difficult to negociate. You have to negociate it out of absolute humility, which alone enables you to grasp the situation clearly.
The secret of spiritual happiness: Never ask yourself questions about God. Whenever I pray, I do not know whether He listens to me, but I kow that He is within me too, in my corpuscles, my atoms, so I am sort of admitting being heard by Him, as I can hear myself.
You have to dispel ecstatic faith, whatever, from you. Ecstasy is impossible in the presence of the invisible God spread to infiniteness, the Great Unobtrusive one, the nearly Silent one, who speaks about once in a millennium.
Just get attached to God as long as you live bodily, because you are also His image and likeness (Genesis 1/26), even though He is the ideal transfiguring Life (Rev of Arès 24/5). The link between us and God is emotional, albeit He is forever escaping from us. Life and Love are invisible, but actual. Think that by night you can see the Whole which He has been forever creating, whenever you look up : On the day the sun is scattered like poppy feathers I (God) keep on running and making a thousand new suns (xxii/12).
God does not make my destiny. I make my destiny, but simultaneously I make somewhat of His Destiny.
Mysterious Nondualism!

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