Two persons dissimilar and even adversarial in many ways, and yet in accordance with each other on the same axis: The search for a good man and the world's change into Good. Just be one within you by means of Good achieved, says The Revelation of Arès (xxiv/1).
Both of them were violent at first : Francesco di Pietro Bernardone, who was future Francis of Assisi, was a soldier and prisoner of war; Louise Michel was a uniformed Communard sentenced to deportation. And then they both change. Seven centuries apart each of them donned the new coat (Rev of Arès 1/1) depending on his or her attitude and way of acting. Both of them were not outlawed then, but they were morally caged. Can anyone see the cage? (Rev of Arès xxxvi/3). Yes, their respective champions and admirers could, small circles.
The modern press strikingly presents murderers, violent people, outrageous persons, the police, the law, but it seldom mentions agents of Good. The same happens for the Arès Pilgrims, who each as best as possible act so as to get humans beings to change (Rev of Arès 30/11) and get the world to change (28/7).
Faithfulness to Good is to bear fruit, nonetheless.

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The Father calls Francesco du Pietro Bernardone, known as dit Francis of Assisi, the gander (Rev of Arès xxxvi/3), because ganders have a fighting spirit. Francis was a stubborn fighter in his own way. His denial of ordinations whether minor or major was one of his strategies against the religious damage that had deeply hurt the very simple Core of Jesus' spirituality.  Francis used to fight against himself as well as the worldly temptations in order to remain "lady poverty and lady simplicity's husband" and love all of the living, "brother wolf" included.
Louise Michel, also known as Enjolras, who was a pugnacious anarchist and a freemason, was another kind of gander fighting the strong grip of evil. She too declined honors and rankings whatever and she was forever struggling by her pen and word for absolute freedom, which she considered as the sole real dignity and ultimate superiority of men over the living world.
In all periods of history people have taken the path towards the new man. The Revelation of Arès asks the Arès Pilgrims, heterogeneous as they are too, to take over the work of the builders of free Good so as to change the world (Rev of Arès 28/7). We are living an adventure different from Francis and Louise's adventures, but parallel to them.
I dare think that both of those Children of Life have had the same fate. Those two great humble humans, who seemed to look stark unlike, were fighters for the free grandeur of man. They each in his or her way were well aware of the possible settings of new targets along the Right Route. Each of them, Francis as a gentle, humble, pious monk and Louise as a wordy, strong, defiant woman, found his or her path. A path to Francis's great sobriety and love and Louise's anarchism. However, both of them used to burn with the same fire, the fire of transcendence, which is the sole way to transfiguration.
There are no such things as temperate or undue Good and temperate or undue Evil; there are just Good and Evil — it is as simple as that. For millennia good life has come down to human beings' good modus operandi as planned by rulers digging their heels in over all the issues and their privilege and absolutely unwilling to budge an inch from the law they impose, dance masters and enforcers of their own will to power. Rulers have begotten some advances sometimes, but they remain the main line of Evil. Everywhere on earth court decisions consist of endless retaliation (Rev of Arès 27/9), war is always potential, freedoms are curtailed.
Since time immemorial, since Adam invented a few people's power over all other men (Rev of Arès 2/1-5, vi/7-13), all other men are frozen and dumb with fear, "life fails to live" as Adorno said. Here and there some bold people ventured to reprobate and brave the power, whether religious, or political, or other than these, so that the real refuge of Good has always been the fellow human being, but never the priest, nor the politician, nor the judge, nor the administrative one, simply put the manipulative power which has forever reified humanity under its law. In fact Good  has an absolute value and cannot be achieved outside absolute freedom (Rev of Arès 10/10), which is the risk the world has to be prepared to assume in order to change for the better.
Francis of Assise and Louise Michel each in his or her own manner did oppose the stuffing of man by sciences (Rev of Arès 33/8, 38/5) theologicl, political, social, economical and so on. Conspicuously or unconspicuously religion as well as politics have always tried to fossilize human psyche. Notwithstanding the most tyrannical processes, the seat of emotion and thinking has remained uncontrolled as a substrate. Over thousands of years religion and politics have never succeeded in stabilizing the faithful or citizens' submission; all needs to be completely redone in each new generation. History is just filled with rebellions or threats of rebellion. So hope stays alive forever. This shows why Francis and Louise, two great  persons full of life, saw love as the only way towards Good.
In a short entry on a huge subject I cannot take up writing the complete biographies of two human beings whose lives are  awfully different. I stick by the intangible similarity with each other, beyond the facts of their own lives: Transcendence. Although God, who had been the single Sea on which Francis used to navigate, disappeared from Louise's rhetoric, I think of their similar way of transcending the self in this blog entry, because we wonder at transcendence and all the fighters for Good will wonder on at it until the Day (Rev of Arès 31/8) breaks. We must opt for transcendence, the flying carpet towards infinity, and not be distracted by the glaring world where we stay for a few decades. Transcendence is becoming increasingly needed at a time when man's thought is ruled by measurable, tangible, heavy materialism. Before 1974-1977 transcendence fell within the scope of religion, but since then The Revelation of Arès has taught us that God is not the only purpose of faith. The purpose is Good, to which love leads man. The Word of Arès calls it  penitence, so that the concept of God widens immensely and even vanishes to be replaced by a much wider notion: Life (24/3-5), whose atoms we are. God does not secure salvation, but Good achieved secures it, because God appears through Good as He is, that is, the Sanctity, the Power and the Light (12/1) of Life (24/3-5). As a result of this a woman like Louise Michel, though she was not a believer, cemented her place in the Good-makers' hall of fame, so that the concept of Salvation widens immensely. Francis and Louise are prophets in the purest happy, active sense.
Prophetism arises from freedom and daring of concern and love; it does not arise from a doctrine.

In religion believing means considering dogmata and rules as truth absolute, unquestionable and exclusively salvific.
But to the thoughtful (Qohélet 4/14, Proverbes 16/20), and there are more of them than you might think, which include the Arès P(p)ilgrims, believing means being open to question.
Believing is swapping blind conviction for spiritual intelligence (Rev of Arès 32/5).
An Arès P(p)ilgrim derives hope from the Sources : Veda, Bible, Kuran, etc., even though they are buried under (Rev of Arès 24/4) men's books (16/12, 35/12), and derives hope from The Revelation of Arès especially, but he can also learn from his mistakes, erring ways and continually restored stubborn determination by hook or by crook to keep faith in a very simple principle: Salvation is not earned by believing, but it is earned by doing good.

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There is no reliable path towards the Hights but the rocky goat's paths (Rev of Arès 25/5), on which walkers have to anticipate the spots that they are to  step onto. We cannot see Truth on the grounds that it is eternal, for we have long stopped looking It in the face, so we have to retrieve Truth (28/7) or Life (24/5), which mean the same Entity, that is, God in all the meanings human beings attach to the term.
Good, the sole basis of which is love, will not reappear unless it is rebuilt after the millenial scourge of sin has stopped harming humanity. In the sinful world only the True (Rev of Arès xxxiv/1-4), which is relative, stays reliable, because Truth has vanished. Man only meets with uncertainty.
Believing means striving to overcome uncertainty obstinately, but for the time being it is moving along the continuum against doubt and being unable to come to anything final currently. I know how arduous is this condition.
Penitence, that The Revelation of Arès advocates,  and that involves loving all of men, forgiving all of offense, making peace with everybody, gaining spiritual intelligence free of all prejudices, cannot only stick to experience, because for long there has not been any feedback from the people loved, forgiven,  accepted as they stand in an unbiased and unprejudiced manner. The star of love has waned, because it has received very few favorable responses for some time now.
The Hindu expects everything from the alleged lucky transmigration of souls, the Jew expects a reward from the Eternal for his or her achievement of the mitzvot, the Christian expects salvation from Jesus supposed to be God, the Muslim sees Allah as the master of absolue providence as well as paradise and hell. That is the religious business as usual, better than nothing in chaotic stop-gap measures thanks to which something of those who die may not be dissolved, but it is insufficient to change man and the world.

Having questioned myself for fourty-seven years I have understood, so I believe, that man can find out his own creative function in Life's Bosom (24/3-5), if he gets to know again that he is the Maker's image and likeness, and that he has to strive to be more than a molecule or minuscule debris of the Creation Power. I am aware that man reified usually finds it nonsense to consider himself as Life's Child (Rév d'Arès 13/5). For the time being in the spiritually fallen world only the scarce ripened spike admits being the Child of something kin to the Universe. From that mystery-link, even though it is vaguely appreciated, the human animal can have his soul arise through penitence, even if it is just messy and staying afloat more or less satisfactorily. But, and most importantly, those depths have enough transcendence to make a good man from the muddled spritual steam (ii/13, xix/18) that hangs about within humans like the mist over fields at the dawn (xxxv/7, xxxviii/12). Later on, the good man is going to grow clearly divine from generation to generation, knowing that a small remnant of pure Water will be enough to save all of the human Sea. That salvage will not be done by means of some fantastic bounty of the Creator ; it will be done by means of the One (xxiv/1), which all that live thanks to Life is, because there is just One Life.

Uncertainty is the overriding issue for all the people of the world. I am sure that I in this moment am writing this entry, wearing socks, shorts, trousers, a shirt, but will I tomorrow, tonight, in one hour be alive? Uncertainty. Moreover, if I die, what am I going to meet beyond the mirror? If it is another life, which really? I believe, and I can just believe, that I will go up into the open-sky dome of stars as I did during the night of 2 October 1977 (Rev of Arès vi/1-5). And yet, that night, did I move into the Universe really? Yes, I did, definitely. The skeptics and the naysayers have tried to clobber me under their "You merely dreamt!" attacks, but might any man not remember that extraordinary an experience? If as I die my penitence has not failed and killed my soul, I am honestly certain that I will survive. "Is honesty certainty, nonetheless?" people are going to ask me  demander. I will answer yes without hesitation asn I will remind that no one can harness honesty and certainty to the truth just as no one can harness an ox and a traction dog to the same cart, even though both of them are of use.
In this connection, it is fit to bear in mind that those that have carefully read The Revelation of Arès and agreed about its veracity — veracity is as visible though as precarious as smoke — know that it is not the Light all of a sudden turned on like garish spotlights over a stadium. The Revelation of Arès is just the narrow Door which half-opens, the lid of the bubbling pot of Life, which slightly lifts over the Truth, an apple fallen from the huge Universe, the infinite tree. We human beings have become nothing more than twirling minute seeds that the Father's Wind blows (Rev of Arès ii/3) with the expectation that they will end up being buried in the Earth soil, sprouting and repopulating the Garden of Eden that they had deserted (Genesis 3/24). Then the Day will break, when the Light will cover everything forever (31/8). You cannot believe in this if you do not get more than that which the Arès Word tells. You have to think it over ceaselessly, because that prospect is just a temporary image, one as intangible as a fairy tale even in the mind of an apostle, who has always to recommence to accept it confidently again and again, a guaranteed precognition, however.
Among society, who love only their own concepts, although they are loved by Life nonetheless, and who for all eras and all seasons seem to see themselves as the Last Judgement of History, our apostolate is very hard. I as the Father's prophet say that I have a great deal of admiration for the brothers and sisters that follow me. May they keep in mind that the perfect selffulfilment of man, his comeback to the path towards Good  can exceed Adam's sin (Rev of Arès 2/1-5) really. There is no impassable blocking situation. Good can reappear if man stubbornly slides towards his Divine roots. So yes, believing means questioning oneself ceaselessly, again and again sending out one's thinking in pursuit of the objectives of a Promise  (Rev of Arès 2/8) which seems to flee from us, but which we Life and men will achieve, some Day.

Along with the fact that we are neither Buddhists, nor Adishankarists, nor biblicists, nor koranists, nor Spinozists, and so on, we are no Socrato-Platonists. We are just the brothers of people who were much more than animals that used to make noises or counts (Rev of Arès vii/10), and who used to seek the Path to the Light.
As for us we met with the Light at Arès, but we have to be aware that the brothers that have sought and approached the Way, so that their thoughts and written works may help us as penitents and harvesters whenever we have to go our ways through the complicated dark corridors of the world, which we have to change (Rev of Arès 28/7).
We belong in a class of life linked to Life (Rev of Arès 24/3-5, 25/3, 38/5, xix/26), whether it is called God, or Father, or Breath, or Allah, or Brama, or Great Spirit, or Good, and so on, and we have a guide: The Revelation of Arès, that does not start a religion, or a policy, or a philosophy, but that drives us to link up the lower dust to the absolute Higher Being, whose Children we are (13/5). That ascent, which still preys on the present, is an adventure attempted by many people like Socrates and Plato, who are inseparable because the former would be unknown, had the latter not made him known.
Socrates and Plato go with us in our spiritual adventure, because twenty-four centuries ago they already thought over some problems which we still have to solve.  They are ageless, because human beings are One, whether past, or present, or prospective.
This is a somewhat long entry, because I have to define Socrates and Plato's thought optimally, which is not that evident in this age.

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Socrates (on your left) and Plato (on your right) used to preach a world where power could be just right management, a world with no crown or honors, no lies, no flatterers or flattered men, a world connected to the Higher Being, from whom we are descended, a world close to that which we hope we will re-create. The time and the human community, in which Socrates and Plato lived, were intellectually, metaphysically, literarily  rich, so much so that it is very difficult to  cut off the two thinkers from the spiritual luxuriance of their time. I have chosen a way of presenting the respective thoughts or the only thought (which of them? nobody knows) of Socrates and Plato among a lot of possible ways. In the following text there are a few repetitions for the purpose of helping readers in words that have different meanings nowadays.

Metaphysics, which is perception of the deepest  causes of the Universe, and which is foreseen by few spiritual intelligences (Rev of Arès 32/5), has never had any weight in the thoughts of the mighty on Earth. This is the problem amidst other problems, which was already studied by Socrates and Plato in Greece for centuries before now, a hundred years afer Buddha's days in India, a thousand years after Zoroaster's time (Sarsushtratam Rev of Arès xviii/3) in Persia.
Socrates did not leave anything behind, but Plato, who had ben a disciple of Socrates, left a big written work in the form of dialogues in which he used to feature Socrates. Plato sees the sensible world as one contingent upon "essenses" or "ideas", two words which have got other meanings today, but which he considers as the only intelligible forms, the patterns only discernible and easy to observe on Earth. At the top of those "essences" the "idea" of good is displayed, which oversteps them in dignity and power: God.
The Platonic written works have a form of dialogue to show how primordial the exchange between human beings is, so as to go beyond personal opinions and reach the univeral. The thought rises above opinion (doxa). But dialogues themselves are just a formal aspect of dialectics, of which Socrates and Plato is the inventors.
The first stage of rational knowledge looks as if it were mathematical, but Plato actually wants to transcend the mathematical truth. Plato considers the sensible world as one of appareance in regards of "ideas" themselves, which are objects of pure thought, intelligible models of all of the things that our senses do not perceive, but that are much realer and truer than concrete objects. So he cannot stand the "idea" of bed if it is not the ideal bed, the real one, that is devised by thought, the type or paradigm of which wooden beds, iron beds or plain pallets on the floor are nothing but imitations. In sum, that which Plato calls "idea" or "essence" (words with similar meanings) is anything or anybody whenever anything or anybody is imagined in his mind — Hence, for example, well-known Platonic love; hence our only possible way of conceiving God, as well.
It is dialectic (concertation) as a well-controlled systematic itinerary, that from concept to concept and from suggestion to suggestion makes it possible to reach those ideal "essences" as well as "good", that is the ultimate goal of rational procedure. Plato sees "good" as the Divine, which he does not consider as God the way in which religions think of him, because Plato only counts the Divine as a principle supreme, superior to life and "essence", and which is a little more dignified and powerful than them. In Plato's language "good" is an "idea" which is the cause of all that is right and "fine"; the "idea" of "good" can be communicated to anything knowable. The itinerary towards "essences" can only be understood through the dialectic of "love", notably in  "The Banquet".
What is "love" in Plato's eyes? It is a gap, or a shortage, or poorness,  which shows us how incomplete or hollow we are, it is a momentum we gather to reach what does not belong in us, a longing for "beauty" itself. Thanks to "love" we can gain ground until we get the beauty of the "soul", even though we start from sensitive bodily beauties, and we incidentally can too get good social behavior. In the end, a philosopher can reach the ultimate step and get the very "idea" of the "fine" (or "beautiful") in its purity and self-sufficiency. It is difficult to say what Plato means by the "idea" of the "fine" (or "beautiful"). This "idea" is a unit by itself, it defies corruption, it is distinguished by absolute purity and transcendency with respect to sensitivity and other "fatal balderdash". "Beauty" is ultimate disembodiment, radiance and glory of all that transcends the empirical and the prectical.
Herein, let us face it, we feel more or less clouded, but aren't we so whenever we think of Life, or God? We have to thank Plato for the path, even if is is dark, towards concepts which had gone barely visible to sinners. The dialectic of "ideas" dialectic and the theory of "love" lead us to think of the Platonic idealism (in the strong sense of idealism) as a doctrine which attributes life per se and independence of mind to "ideas" or "essences". But we wonder why Plato ventures to make a theory of  "essences".
Maieutics and recollection (or memory) are two main elements which vindicate the doctrine. Maïeutics is the art of making people's minds give birth, the art once practiced by Socrates to make his contact persons discover themselves and become aware of their inner wealth. This in the "The Menon" is how an ignorant little slave finds out the right way to make a double square out of another particular square, because he remembers a calculation formerly known and practiced. This is the doctrine of recollection or reminiscence. We deep down hold "ideas" which are just distant memories. To learn is to recollect the truth once noticed intime past. The philosophical practice is intended to master and manage that hidden secret content, which is the fruit of a very distant contemplation. We call it atavism nowadays.
Plato saws sophists, so-called masters in rhetoric and eloquence, as liars and dream makers. As a matter of fact, sophists (the world is still filled with these characters) had eroded the belief in the absolute, that might have enabled ethics to develop. Sophists used to say, "Truth is nothing but subjectivity." Their relativistic doctrine led people to mistakes. Plato's ethics as truth basics led people to constructive realities, instead. After the philosopher had gazed at the "ideas", he can go back down into the "cave" and he now is in a position to develop good ethics and politics. Through the well-known allegory of the cave Plato depicts the human condition: Human beings are like prisonniers chained whith their backs turned on the daylight, who take the shadows projected onto the wall in front of them for reality. A prisoner once unchained and led ouside the cave symbolizes the philosopher that has direct access to "essences". With that in mind, virtue refers to involvement in "essences" or "ideas" and real knowledge, a science of good and evil inseparable from dialectic.
Plato as well as the Hellenic thinking regard virtue and ethics as elements of knowledge. No one is nasty on purpose. To be brave is to be aware of whatever is frightening and to face it. To be fair is to be aware of the harmony of inner force. Real justice has to represent a just knowledge, therefore. The reasoning part (mind) in a just "soul" has awareness, is in command, and it overcomes desire, which is wild and thoughtless (concupiscence) and anger, which very seldom happens to be the ally of reason. There is no justice in the city, if the rulers do not change into philosophers, or if philosophers are not the rulers.
This is the philosophy that has made an impact on the Western thinking both in analyzing love and desire and in analyzing speculative plannings. Plato, who died twenty-three centuries ago, drew paths which have continuously mesmerized civilisation and culture. He leads us from opinion (lower knowledge, hazy capture of things that stream out between nothingness and the absolute) to science (rational knowledge which enables people to come close to the truth). Our thoughts are still harvesting on the fields that Socrates and Plato plowed a long time ago.
By saying,"Plato made up philosophy," François Châtelet cannot stop us from considering Socrates and Plato as partners. Both of them are not the earliest Greeks who liked common sense better than myths and the miraculous to understand the world well. There had been Parmenides, Heraclitus and others, but Socrates and Plato separates reason from religion, reality from dreaming, so they represent a fascinating stage on the long way towards metaphysical honesty, that we Arès Pilgrims are very keen on. Socrates and Plato make the straightforwardness of the plausible possible, just as Buddha had made and just as Jesus of Nazareth, Adi Shankara, Spinoza or The Revelation of Arès fallen down from Heaven are to make. Nondualism is obvious: Be one within you (Rev of Arès xxiv/1). We are atoms of unique Life (24/3-5). Socrates and Plato see plausibility triumphing and they come close to the notion of Good. But they are not listened to, because they are not acceptable to religion, politics, in brief then to all rulers whatever.
Athenian Socrates (469-399) is as rustic as a stonecutter or a midwife; he does not write anything. Do Plato's dialogues report on Socrates' thought exactly? Nobody knows, but this is unimportant. Undoubtedly they  compliment each other. As we most of the time have an erroneous concept of the True, we need much humbleness to acknowledge our defaults, but both of them have the humbleness needed really.
The proceedings taken against Socrates by the Athenian Democracy is the furore that changes Pluto's destiny. As Sorates is convinced that the soul is part of universal Intelligence, which is Divine, his incredible serenity in the face of death shows that he believes in immortality. He drinks the hemlock. Platon says : "The fairest and wisest of all men has been murdered!"
The human being locked up in the dark ever since his or her childhood finds it painful and long to be released. When he or she is gotten out of the cave — see the parable of the cave in "The Republic" mentioned above — he or she cannot meet with beauty and the truth before having been re-educated for a long time. He or she does not want to return to the cave. He or she might be at risk there. This is what is penitence that breathes love into us Arès Pilgrims. Plato writes other fables: Atlantis, and so on, so that some have considered him as the creator of historical novels. Actually, Plato uses all the figures that may help understand whatever reason and language cannot explain.
Freud has his patients speak, in order to help them through a liberating experience, but it is Plato that introduces the ability to do so twenty-three centuries earlier, because he is aware that anybody that speaks and agrees to be objected casts aside the commonness of feelings, passional dramas, fear od death, the weight of unbridled traditions and illusory pleasures. François Chatelet, an expert on Plato, summurizes Plato's forecast by writing, "There is a possibility, one of pacifying globality, that skims over all opinions. A universal discourse beyond the control of oneself revealed by dialectic. Even when men are stupid, deceitful or untruthful, they keep on liking and willing the truth clumsily. That willingness to get the truth finds expression in great demands for non-contradiction. Man worships his own certainty and consistency. The entry point to set the world in motion is contradiction."
Some people asked Plato why he wrote overlong passages and digressions. He repliedt : "Don't be amazed at whatever is overlong and goes around in circles. One has to circle around anything great, indeed, because anything great may be subjected to sliding" (The Republic).
Justice is the ultimate goal, anyway.

Job lived at Hus in the Middle East. Where was Hus? When? No one knows, because Job is perpetual and universal. Job is a book in the Bible written in rough Hebrew marred with Aramaic, but a beautiful piece of spiritual inspiraton. It is the story of a rich man gone destitute and sick with painful ills, whose sole happiness is hope. The story of the just man destitute and exposed to suffering in the sinful world, which we have to change (Rev of Arès 28/7), has forever been rebounding from earlier antiquity to God's Day.
I dare to give up the standard analysis of the Book of Job and liken Job to Basil the Blessed, another poor bum, who lived nude in Russia in the early 16th century, and who is little known to Western people, and after whom a cathedral is named in Moscow. I may be opposed by some who see both of them as dissimilar. They are not dissimilar to me. The world will be rife with Jobs and Basils until the Day of God (Rev of Arès 31/8).

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The verses 1/6-2/10 in the Book of Job mention Satan, whom God was supposed to allow to put Job to the test, but this is just an addition by man, a book by man (Rev of Arès 16/12, 35/12). Not only does not God put man to the test — man always puts himself to the test —, but also Satan has no existence. Humankind is the cause of their destiny, their own harm (2/1-5, vii/7-11) therefore.
It is not clear that Job is not a renouncer in times immemorial, just as Basil the Blessed is a renouncer between 1486 and 1551. Job is a man of heart and humbleness (Job 42/2-6), who I think might well renounce wealth, undergo or opt for poverty, so he might lay open to bad health.
It is not known whether Job is Hebrew, Arab, Babylonian, Persian and so on. He is just the man facing all contingencies or all choices possible of his sinful background, of which he develops awareness in the Book of Job. He does not lose faith or piety, and especially — as the pinnacle of the Book —  he finds out that 'justice', which each religion grants the divinity it venerates, or politics grants its law, is nothing to do with that which the Word calls Justice (Rev of Arès 1/5, 22/12, 35/9, etc.), which is only what is just in the meaning of true.

Whether a wise man turns or does not turn destitute, sick and/or anxious, it is not the world's problem. The world's problem is sin, the lack of love, revenge, lying, pride, greed, etc. Job protests his honesty. Four of his friends, Eliphaz, Bildad, Zophar and Elihu, try to bring him to their moralism and conformism, but they are just the presumptuous irksome people who have been fond of managing the world for millenia, those whom I can see reappearing in papers, on my television screen or on the radio every day.

In the Bible the Father or Life adresses Job out of the storm : Who is this that obscures divine plans with words of ignorance? Where were you when I founded the earth? (Job 38/1-4). Job, then, listens to the Life's Voice, maybe in the same way that I shall listen to It 3,000 years later in Arès — 3,000 years are nothing more than 3.000/92=32 lifetimes as my own lifetime! —. He does not perceive the Truth in its complete extent and depth, as well as I do not perceive it in Arès, because man has forgotten about it for too long, man has learned not to keep it by heredity and culture, which go together, but he catches a glimmer of it the True. The True of The Book in The Revelation of Arès (xxxiv/1-4, xxviii/21). Job understands that, even though his friends are quibblers who have reprimanded him unfairly, he is as unable as them to have any grasp of the ungraspable Love, Which handles everything, and confront Sanctity, Power and Light (Rév d'Arès 12/4). He'd better keep quiet in front of Life, he only behaves as a confident humble man.

The just man's sufferings are to remain mysterious and unconscionable as long as sinners miss the obvious, namely that man goes on rejecting the Maker's Design, although they still are capable, even poorly and by cringing under the Light, of reviving Divine roots deep inside themselves and regaining something of the Father's image and likeness (Genesis 1/26-27) at the cost of penitence or love, which they still can exercise on a human scale.

Today human beings, about 3,000 years or more after Job and his sermonizing friends were extinct, still cannot understand that the good or the evil of one human falls upon all of men, including the newborns and innocent, at random, because there is among human beings, however numerous and native they may be, an existentital kinship. Actually, there is just one man by the billion, just as there is one Life (Rev of Arès 24/3-5) in trillion trillion atoms. That string of good beads and evil beads, that follow each other, has lasted ever since Adam's days (Rev of Arès 2/1-5) and stretches on the total length of time (12/6).

The covidian flu has disposed of Job in Bordeaux, France, mysteriously. This colorlessly bodes ill for a long hard apostolate. Job is the key figure that shows his refusal of the current world, he is missed by hope, at least by my own hope. On Gambetta square, we miss the grimy ageless lady bum, who used to sit between her two bundles on the plinth of the Hermès boutique — a stark contrast between the cage of luxury and the female bird's freedom —. She used to shout abuse at the passers-by, "You twit, enfoiré, slut, and so on!" and then, as she saw us Christiane and me come near, a smile lit up her face  with joy as if by magic and she told us hello with sophisticated exquisite politeness... And we felt uncomfortable being too well clothed. We miss the old man skin and bone who used to sit on the curbstone of a bank, on Albret walk, another ageless bum who coughed up his lungs (youth sanatorium memories: I remembered the hollow echo of the phthisics who used to clear their ribcages minute piece by minute piece). We talked with him; he had the rasping great kindness of an old little child. As long as the world fails to change, there will be Jobs reminding us of becoming different. And when the world changes, the Day will break when the Jobs, who as beautiful sailships are cruising on the Sea of stars on high, come back down from the Saint's Heights (Rev of Arès 31/11) along with Life (24/3-5).

Après avoir attendu en vain des décisions gouvernementales qui nous auraient permis d'envisager d'ouvrir le Pèlerinage d'Arès en 2021, le Comité de Gestion de L'Œuvre du Pèlerinage d'Arès s'est réuni longuement ce matin pour examiner tous les aspects possibles de la question et doit se résigner à fermer au public le Pèlerinage d'Arès en 2021 comme il dut déjà le faire en 2020.

Pilgrimage to Arès 2021 is cancelled because of the Covid pandemic

Je ne peux ni énumérer ni décrire ici tous les points qu'il nous est impossible de respecter pour satisfaire à la réglementation en vigueur cette année encore. Je peux seulement dire qu'ils sont nombreux. Tant la disposition des saints lieux que l'absence d'un service de type autoritaire pour maintenir une stricte discipline des Pèlerins et l'entretien des lieux, du matériel, etc. en l'état réglementaire et sanitaire actuellement exigé ne permettent pas d'ouvrir le Pèlerinage sans nous attirer de graves problèmes administratifs.
Le Pèlerinage d'Arès est une association cultuelle de type 1905 soumise aux contrôles permanents du Service de Sécurité départemental et communal.

Croyez bien que je suis le premier mortifié par cette situation.

       One more time I am bold enough to cherish your image in spirit,
        I tire myself out bringing back a dream,  not without sorrow or anxiety I continue
        pointing out what our love was.
        Our many years do fly, they go on changing, they change everything, they change ourselves.
        Just yesterday I was still singing your person, but today I see you be shrouded in a sepulchral shadow,
        Yesterday you were a friend, today you are just a faded fire.
        My companion henceforth remote, just take in my farewell, that my heart addresses to you,
        like a widowed wife could do to a friend who embraces his friend
        meekly at the very doorstep of a prison house.

This is a poem by Pushkin; it might be a Word by the Father reminding mankind, the Child that abandoned Him (Rev of Arès 2/1-5, vii/7-11), that they erstwhile used to love each other. Which of the Father or Pushkin draws his inspiration from either ? This has never been mentioned anywhere, but I think that the man-poet replicates the God-Poet. because he is His image and likeness (Genesis 1/26). Poetry gives one more proof of the kinship between Life (Rev of Arès 24/3-5) and life.
Besides, the Word cannot be but poetic, for to words, which stop in brains, poetry adds a song that goes on down to hearts. Now, the heart is the seat of life, a mirror of Life (Rev of Arès 24/3-5).

Marxian poet Pablo Neruda while making his speech to the Nobel Academy said, "A poet is not a little god. His destiny is not greater than that of people with any other jobs. The best poet is the human being that provides us with daily bread, the baker." This was a statement from a ration­alist, but one breaking out beyond himself tormentedly, who feels the hot breath of love from the bread oven when opened. His poems "Cien sonetos de amor" dedicated to the woman he loved, Matilde Urrutia, are breathtakinglyly beautiful and well beyond any craft. So doing Neruda woke up the Father Whom he had knocked out deep inside hinself. His poetry cleanses him, spreads him like the Spread One (Rev of Arès ii/4) beyond matter, propels him between here and the infinite.
Poetry is the only means that man has, whether he is a  believer or an unbeliever, to be clearer than his inadequate language and express his hope for a good world. So the Father likewise is the First to use poetry. For a few years I was disconcerted by the terse Message of the Theophanies (1977) until I understood its formal nature:  It is a poem. The people who nowadays find it incomprehensible or messy, have to understand its poetic nature as well.
Does the Word have another means to move people in a highly dramatic scope? Life has to look for ways to bring the rebellious being back to the Being That is ultimately faithful. So Life strives to seek strong surpassing means. Poetry is a strong surpassing means.
I as a poet am not worth a dime. Nevertheless, although I am a pitiful philistine, I like the poetry that the true Word has helped me learn. Previous to 1974 I had not missed that poetry, I had never dreamt of it; I had never been biblicalpoetry-sensible. The poetry of Arès's Word just happened to me as the blazing glint of the Light of Life, Which aeons ago probably used to keep Eden with no days or nights just as the Earth of men will be kept after the Day (Rev of Arès 31/8) when the time rife with one-eyed materialism, rigged rationalism and humanism vanish.  Good will reign again then. Science, which is the queen today, is just a faint glow changed into imperious frenzy — who could ignore it in covid-19 times? —; it is just a ridiculous candle in front of the sun. The busy pursuit of truth about human life — what is it from? where does it go? — died with Socrates. Plato rang its bells one last time and, even though there has been a few echoes of it since then (Buddha, Adi Shankara, Spinoza, etc.), they will not peal out like a sublime poem until we succeed in dispelling the tenebrae through which we are crawling.
The poetry of the Word is much more than a special turn of writing or recitation standing for a special meaning; it brings about Life, makes language lively by giving it that which Plato called "forms" ou "ideas" when he wrote that "first there exists what forever stays the same as an idea, and what is never born or dead, or never receives anything from elsewhere, or never goes anywhere, or is inaccessible to eyesight or another sense, and which is only perceived by intelligence; furthermore, what stays sensitive, is born, constantly moves, suddenly appears and then disappears, is accessible to man's mind and is backed up with sensation" (Timaeus). In other words, poetry is never young or old; it stays vibrant ad infinitum and lives beyond time; this is very obvious in poems by Homer, by David (psalms), both of them were poets at the same time, or by Muhamad, but they are still poets nowadays, wear-free aedes.
The ancient love of wisdom (φιλοσοφία, philosophy), which was always poetic, has been substituted by the authority of  dull obscure reasonings and coded prattlings between scholars, politians, administrators, scientists, judges, clerics, etc., all those which are called serious who speak seriously. I am aware that I run idle just as The Revelation of Arès does in the current world, which does not know what to do with this book and me as the witness of its Messenger, Living Jesus (1974), and of Life (1977). Intelligence is not offside in our penitent harvesting activity, instead we are onside. But in the wordly concrete where the Word of Arès very slowly breaks through only poetry, not necessarily in words but at least in life, gives it the capability of working its way. Within the dark we are still barely invisible and soundless. The same is true of the Maker Father, Life, God, the Totally Other, Logos, the Eternal, I-am-who-I-am, Who knows that He will not be listened to, at all, if He fails to make His Word poetic.

"Whenever the fundamental doctrine needs to be modified or renewed, the generations, that the change is applied for, stay essentially foreign to it and even may stay straight adverse to it."
Auguste Comte (Call to Conservatives)

"Modern art :
Atmosphere of peace in the backyard,
Tampered videos about the war in Lebanon
And five Western hunks
are talking humanities"
Michel Houellebecq (poem, 1999)

In the meantime there does not seem to be anything occurring, but we Arès Pilgrims are patiently (Rev of Arès 39/3) preparing the change (30/11, 28/7), no matter if it is to start tomorrow, or the day after, or even later on.

____________________________________

No matter who you are, apostle of The Revelation of Arès, whether male or female, young or old, "be eager to present yourself as acceptable to God, a workman who causes no disgrace, imparting the Word of Truth without deviation, Avoid profane idle talk, for such people will become more and more godless" (Paul of Tarsus, 2Timothy 2/15). Paul of Tarsus' book is just a man's book (Rev of Arès 16/12, 32/12), but it is the book of an apostle, who learned on the mission area that courage and patience are necessary for anybody who works at the Harvest that The Revelation of Arès stipulates.
Real faith is prophetical, because the Father's pure Word, The Revelation of Arès above all else, appeals to apostles' hearts ; it does much more than crossing believers' minds as transient religious episodes on days of church services according to religious calendars. The evangelical school once founded by Jesus, the one crucified and then arisen from the dead, made all men and women disciples or apostles and set up the patient mission for all. Jesus did not found any religion or clergy, because every believer is an apostle, a fragment of God's Heart and Voice on earth. Apostolate is no servility; it is an existence highly and patiently creative of oneself and of the neighbor. Apostolate is no passion either, because every earthly passion has to come to an end, but it is a potentially neverending life, because it goes past death, it goes by in the wake of Life, which is the Name The Revelation of Arès puts to the Creator, Whose Children we are (Rev of Arès 13/5). Apostolical patience is perfectly in accordance with  intelligence (32/5).

Overall, religions, especially televangelists, sell hopes. We do not sell anything. We  preach penitence,which is the effort to  love, forgive, make peace, get spiritual intelligence and grow free from all prejudices, and we are in a position to be aware that preaching an effort that does not get back any immediate reward or does not get to any immediate result requires a great deal of patience. God is the model Grand Patient and we men, God's Images and Likenesses, owe our fellow men a patience as forceful as possible. Should we lack patience, we could not show the Light to men nowadays unable to see the eternal Beacon that never goes dark over the world's husle and busle. The nature of Love is to take risks, so Love has made Its Child, the human being, free (10/10) just as nature is free: the winds which at times turn into cyclones, the volcanoes which at times spit fire, the stellar turbulence. As long as man is impatient, he too is cyclonic, volcanic, turbulent; man wants all right now, but his standing haste can neither disturb, nor break the equlibrium of Life, that spreads out (Rev of Arès ii/4) to infinity following eternal Patience, nor discourage apostolical patience. The coming centuries form the horse we get on; it is going to set off at a gallop much earlier than people, whom we meet on sidewalks, think it will.

Through the thunder of the big leaders, theorists, legalists and condemners, whether political or religious, you can just listen to a synthetic "God", however named he may be: Progress or king of Heaven. Politics and religions cope with that human-made "God" pretty well, but large human masses have given up being gotten caught up in those legends for quite some time; as these masses have been deprived from a pure Source, that they could draw a credible Truth from, they have grown into atheists. This is why the Father came back down in Arès in 1974-1977 and gave men The Revelation of Arès, thanks to which we can rely on unconditional Love and hope for a planet gone happy where even death is to be beaten. One by one people are going to be penitent, one by one they will be on their way to Salvation, Life (Rév d'Arès 24/5), the real God Who is quite different from what they used to call "God".
But you will need much patience to descramble the Core of Cores (Rev of Arès xxxiv/6), for the humans that are still believers still consider God as a king and judge, supposed to live above them like a giraffe which grazes tree tops above boatmen in pirogues on the Zambezi River. A great deal needs to be done in order to make them understand that Life (24/6) is a power pervasive from the least atom deep down within man to the stellar infinite of space. Our lives and Life can be knit together again as well as love and Love can be knit together. In the world where everything has ended up being sold, or bought, or stolen, or settled by law, rewards or punishments, we have the thaumaturgical task of restoring the awareness that deep down inside men gratuitous Love and Good lie, which can be earned with no need of leaders, law, qualification or glory, provided a small remnant (24/1) of patient penitents change their lives (30/11) before the sin of sins (38/2) arises.

A few months ago I said to brother Jeff and brother Nasser, who had made the video "Un prophète" (A prophet), in either short or extended versions (https://www.youtube.com/watch?v=FehXU9Yv2Ac&t=1577s), together with other brothers and sisters, that I had something more to teach, and that I might  communicate on camera again. But a few months mean a lot of time when a man is aging. I realize that the twilight of years goes swift once it has begun. I lose a small bit of me every day.
I will be 92 in 2021. I can possibly act in a way other old people cannot act any more, but I may need some frequent breaks, because I get fatigued now and then unexpectedly. I have to progress gingerly.
So I see to it that I prevent some errors, for I can no more tell myself, "Had I misfired, I could do it again."
This is why I seek advice from my readers this time: What can I say that I have not said yet?

____________________________________

What do my brothers and sisters want me to tell about?
Please, don't ask me about modalities! Never mind that one is a Christian, a Muslim, a Jew, a Buddhist, a Shintoist, an Agnostic, a Atheist, etc. Never mind that one prays this way or that way. Never mind that God is the Mother or the Father. And so on...
Don't raise queries of mere curiosity, either! Never mind that Adam was white, black or asian. Never mind that God is called Father, Allah, Brahma, Great Spirit, the Eternal. None of those items is vital or important.
Salvation is not granted a man from Heaven, but is it given from  the very man's depths. This is the focus of The Revelation of Arès.
Just one topic is vital: All that is related to the action, which may sometimes be quite an achievement, by which man accomplishes his own salvation. How to create in one's heart and help others create in their hearts
the real body,
which is as light as a pure steam,
and which is not born of the mother's womb,
but which is born to living man that's already born,
and that begets himself as another infinite living one,
whom he builds like a ship to put out into the deep sea
(Revelation of Arès 17/3),
which the Word calls the soul (4/5-8, 17/4, 20/4, etc.) or the ha (xxxix/5-11).
Here we have it all. Each human is the maker of his or her own soul, which he or she creates through penitence (Rev of Arès 30/11). Penitence is neither remorse, nor penalty, nor selfpunishment, but it is outpouring of love, forgiveness, peace, heartfelt intelligence free from all prejudices.
Evading sin and becoming good is that hard, that I am unaware if my penitence (Rev of Arès 30/11) will be completed when I die, albeit I get down to it (35/6) every day zealouly. When I die, I will be saved when I die, I presumably will need the complement of the Love That Life (24/3-5, 25/3, 38/5, etc.) gives out even to His or Her or Its problem Children (Matthew 5/45-46), but I will have aimed at it with my entire being. Only aiming at one's change of life (30/11) is to be considered, because changing one's life is concomitantly contributing towards changing the world (28/7).
The path right up to the changed world is called goat path (Rév of Arès 25/5), because it is craggy and exhausting. The Revelation of Arès substitutes the Heights (25/5) or the Day (31/8) as similarities for the changed world. It will take generations and generations (24/2) for men to get there, so we are on the correct line, mapped out by the Word of Arès, which considers individual salvation as nothing but a link in the long chain on the race's (25/4, xii/5) salvation. We have to to erase Adam's unrighteous choice (2/1-5). The concepts connected with sublimity, which is the wood of the scaffolding put up at the human's real body or soul, have already broken through, no doubt: The Revelation of Arès and my teaching, but they are still far from having grown to the necessary size and reliability essential to complete the task we have been entrusted with. I have cultivated those concepts for slighty fewer than fourty-seven years; I have drawn the Garden (xxviii/21), I have hoed it (xxx/7), re-sown it (5/1, 6/2), the grazing has come up, but my brothers and sisters have to take over the job (xxxvii/12), grow the Garden into beauty (12/3), food (4/10, 12/4, etc.) and  largeness (32/3), until the Victoiry day, whatever time the task may require.
What stands in our way is less the wold's ignorance of Truth than the world's dearth of love. The obstacles to reaching Salvation (Rev of Arès 30/10) and Happiness (36/23, xxvi/12) are merged into the dearth of love, forgiveness peace, heartfelt intelligence, freedom, because salvation is not owed to beliefs, but to Good, when man is capable of achieving it. Goodness has fallen flat and has to inflate and rise to man's surface.
The Revelation of Arès does not call man for orientation to personal spirituality or for nurturing individual tendency towards faith, but it calls for nothing less than a brotherly collective work on changing the world (28/7) through every changemaker's penitence (30/11). Our mission is a very serious matter, which requires each missionary to forget about himself or herself in order to link his or her own efforts to all missionaries' efforts and put the more intelligence possible (32/5) in the task.
Our faith is inseparable from reason. We cannot move forward without using the former as our left foot and the latter as our right foot or, otherwise, we limp; if we limp we grow weaker, we will get nowhere.

This entry is special. It does not ask for comments, but requests. Readers can expresse requests by giving concise summaries (a few lines at most). I will not answer them, almost without exception, but I will think them over.
The question is: What essential topic concerning personal salvation as well as global salvation do you want me to tell about in a video, which I might record next year ?

Our sister Christine M.-J. has sent me snaps of the sun taken from the Arès beach on November, 2020, along with the following message:

"Beloved prophet of the Father, I can't help but send you two snaps taken from the Arès beach this November, 2020. I think that they  provide (me at least) with happiness, joy, a glimpse of Heaven, encouragement which I want to share with you. It's my romantic, even somewhat illuminated side, which sometimes comes and plays peek a boo with me. It' just a windfall. But well..."

I fairly seldom get overwhelmed. Whenever one tells me about a miracle, I skeptical growl, "Maybe..." But now I feel hesitant about it. A "windfall" ? The similarity between that  irradiating sun and the stick of Light, that the Father's Voice  spread towards me in 1977, is such that I cannot help but see a Sign; it does not matter whether it is sent to us, or it is just a matter of chance.

The sun looks like it tells us, "You have only just begun. The finiteness is going to be long, as long as the gap between me and you, but love will fill it; it is not the infiniteness far out of reach."

An amazing great spiritual adventure.

Forty-third anniversary of the Theophanies, which took place from October 2 to November 22, 1977. Let's forget about the covid — there has been a vast number of viruses from time immemorial — and all the worries that are currently haunting us. Let's strengthen our certainty that we will emerge as the Victors in the end,  no matter how long. By approaching timeless  Life  (Rév d'Arès 12/6) we break the  shackles which are hung about men's necks just as they were hung about the bulls' necks in the days of old.
That sun is a Sign that finiteness is active;  it is the icon of Life, of the Father, of the "I" in The Revelation of Arès, of Allah, de the Lord, of Brahma, of Tathagata, of the Great Spirit, of Amma, of Nyam(b)y, of the thousands of Names (Rev of Arès 3/6, 39/9, xv/5, xviii/2-4) which my fellows human beings have given Life.The Earth on which the Maker has put his Child (13/5) looks old and even worn-out according to some people as environmentalists, birdbrains that want to stop what the Power has set going.

In fact, the Earth is far from completion.

"Just guard against princes! They are just self-serving, and God knows what they call interests," says a Jewish proverb. Faith in Saintity, Power and Light (Rev of Arès 12/4) cannot be separated from finiteness, which is on the move. We at the very least are aware that we are on the line from the Creation's initial point to the terminal point, but where? We do not know, though we have gotten a certainty: It is to make us well-echoed, to make our call louder and clearer from a distance, that the Father has parted us from the masses lost in the zigzags (when they can see them).
The masses think that each zigzag is the outcome, while we from zigzag to zigzag see nothing but the brief reigns of white or black kings (Rev of Arès xxxvii/14), short times after short times. At this time it all wears off in the world. The Design, towards which an Arès Pilgrim commits himself or herself, remains unachieved. I have watched the movie "Una giornata particolare" (A particular day) : Two pathetic grassroots folks unite in their distinct misfortunes on the day of the triumphal state visit made by Adolf Hitler to Benito Mussolini in Rome, 1938, both heads of state at the peak of their political destinies dreaming of taking over and dominating the world, but were going to undergo relentless defeats and meet ignominious ends. A zigzag In History, which is nothing but a series of short apotheoses which end up in collapses, or in mockery, or in fading memories, just as our current government and the confinement they have ordered us are to end up in a rabbit's fart lost in the space infnity. All of the mighty have thought they were, think they are, will think they will be kings of the finiteness, whereas no thing is finished ever. The Earth has only switched from a fire and stromatolite world to one of ferns, protozoa, then to one of dinosaurs, then to a world of cave men, then to the bronze age and iron age, then to a computing mankind, which will bring about pity smiles in 100 years, and it has still much to do before it returns to the initial test Eden, the Garden (Rev of Arès xxxviii/21), the short time once taken by Adam and Eve to be created and fall, but which may be back eternally, if penitence takes hold.
What sort of knowledge do the haughty human beings with bossy eyes have really ? They look as if science-clad like quill-clad porcupines — notably the Scientific Committee, which read in the covid brain —, which augur well or ill for tomorrow? Their knowledge is so little as to avoid laying one's mind on it. Besides that, the knowledge has forvever gone from a changed to another for millennia. There has been no completed thought on earth, ever.  Man's comprehension is very poor, so much that man is still incapable of knowing what life is and what is man himself, while the Father-Mother's or Life's comprehension is limitless; it IS. The human being relentlessly searches, searches (Rev of Arès i/15). Only an intelligent (32/5) man, who is still uncommon, is aware that he cannot see himself under a microscope, and that he is uncompleted. The Revelation of Arès teaches that being existent is different from being completed. Only relative man has existed so far.

We have to understand that man himself is uncompleted or has willingly regressed, which amounts to the same thing. He is just a thinking beast sinful and mortal, and who almost always unknowingly houses the Father's image and likeness deep down, and who gains some (usually very little) divinity when he or she makes an invisible soul for himself or herself. Once his or her brief flesh is dead, his or her soul will long be wandering in the infinite space (Rev of Arès vi/1-4) waiting for the Day when he or she stand again (31/8-11) in transfigured humanity.
Finiteness only just begins on Earth, but the Universe has remained open to the souls.

The Father did neither blow on me like on a precious jasmine along the Taj Mahal nor like on a rose at the foot of the Vezelay basilica, but He blew on me like on some rustic ivy-leaved toadflax in the ruins of the world.
Since then, we as ruins blossom grow unnoticed, only noticed by a few venturesome hikers across the rubble of Life here below, that the world has already turned into without the masses having an inkling of it.

On a world unaware that it is in ruins as it is, we as Arès Pilgrims are ruderal plants blossom of great diversity, the start of a civilisation which has never been in existence yet, the hardy metacivilisation where all opposites love each other.
Whenever or wherever on a mission we are as badly off as woodlouses under cobblestones. Very few people lift the cobbles up to see them. But every hardship has its advantage: We thus remain ignored by the white kings, the black kings (Rev of Arès x/6, etc.) and their dogs (x/5-18), who smooth over men's minds with their pumice apologues. We stay raw, unpolishable, pure, ready for the great times ahead of us.

My eye is crude so much that I cannot see the point of going to Mars 49.000.000.000 miles from us while we do not even know what lies 1250 miles under, and so much so that I cannot see the point of putting in the 5G so as to download "Ben-Hur" twenty-seven times in one second, while a minute virus makes a letter come from Brest (Britain, France) to Bordeaux in two months. I am rustic so much so that I will not believe the A.I. (Artificial Intelligence) when it says to me that there is no such thing as God, Allah, Brama, the Father-Mother, Life, Him who is Wholly Other, etc. I may be held in contempt like a centipede which shuns the world's lights, I am aware that Life, Who has created me, is eternal and that I will go back to Her.

The other day I heard Mr Macron tell, "I'll put in the 5G, because I don't want to return to candlelight times..." and I immediately thought : "But didn't Plato, Aristotle, the Evangelists, Bacon, Descartes, Spinoza, Kant, Dostoevsky, etc. use to write by candlelight?" How boorish of me!
When it comes down to it, I am a lout who leads a life of penitence, so that my soul (if I've had one) may begin becoming what it will be in the hereafter, that is, the opposite of all that endlessly brings back the bright human flesh to its selfsatisfaction, its money, its successes like a firefly to its horde.  I as a rustic man believe that nothing but Good in me which is correctly to prepare my death that is approaching, because my soul is forever warming up by the Fire (Rév of Arès xLi/7). I think that only my penitence — wow ah ah ah! wow oh oh! the trendy people guffaw — will save me, and that loving and forgiving all men release me from sin, that I am inlaid with. This is my antisuperstition — one does the best one can —. And to add stupidity to rusticity, I am so rustic that I believe that I am against all that makes man very satisfied to be his self-destructor. If you answer the question, "What do you hope for?" by "I hope to be just an atom of infinite Life", just as I answer, you soon are to tumble from the world's exquisite civility down to Life's immense rusticitys.

Yes, I would say quite happily that my expectations look rustic and a bit basic, but what sort of cross do I let myself nail to? None. Nothing in me requires theological analyses. I need only love, forgive, make peace, have the heart's intelligence freed up from all prejudices in short, be a penitent. This enables me to fly to the Infinite.
I am rustic, because I go backwards across millennia searching for the Light that used to spread over everything constantly, while all the mighty and well updated people have already gone forwards well ahead of me under the spotlights in stadiums or along the exquisite highways to the sin of sins (Rev of Arès 38/2). The world judges me to be senseless, so that I under the world's watchful eyes am "neither standing, nor seating, nor even lying", has said Ionesco.
In USA a David Cope composes computational music made from lines of code and an algorithm which generate musical works in John Sebastian Bach's style. I is as weird as the mass that priests think they celebrate in Jésus' way." Why such a useless contrivance," I as a ruderal plantain ask myself, "since John Sebastian Bach composed works the beauty of which give us all we can wish for?" About everything in the world is contrived, I a clumsy rustic man think, except love, because it is not generated by me, but by Life (Rev of Arès 24/3-5)... non-biological Life. Whenever I spark off that dormant reality from the forgotten depths of the Creative Event, millions of eyes, which look at me, turn pitying.
I as a rustic guy is aware that a confinement and masks do not make men immortal, and that the seasonal influenza viruses make people very sick too without decrees plunging citizens into fear and throwing half the global population into economic slumps,  so I wonder why the useless political invention of the covid-19 epidemic. Thus, ever since my heart has gotten a toehold out of time (Rev of Arès 12/6) and the eyes of my soul see things otherwise than the eyes of my head see them, I consider too many things in the world as artificial. I see the white of my skin as an artifice, I cannot see me as different from a Pygmy, an Eskimo, an Indian, a Papuan, a Chinese, a Khoikhoi. I endeavor to be a man of no stock or blood,  of no customs, of no way of thinking or building, of no hatred, of no national pride... In short, I have given up existing in the classifications, categories and statictics statistiques, for which the world has a great fondness.

The audience of a basketball game have been asked not to keep track of the baskets, but to keep track of the changes of hand. As a basketball game is very fast, counting the changes of hand is very difficult. While the audience were following the ball movements carefully, a guy dressed up as a gorilla entered the floor, drummed his chest, and then left. Once the game was over, the audience were told that a gorilla had appeared on the parquet floor. The audience protested that they had not seen anything like it. The film of the game was then screened to them, so they were forced to admit that a gorilla had actually been there. This is called "unattentional blinding". I am present yet unnoticed like the gorilla.

No one has seen the anthropized God, the religions' heavenly judge and king, ever, the One in whom billions believe in, but those beliefs are lent to mankind just as extralucidity is lent to bishops, ash'arites, lamas, rabbis, gurus, presidents of nations, and so on, because they have been made quintessential. As they have long ceased to be natural wild plum trees, their laboratories have made them complicated cultivars, which bear fruit of which they make jams under a thousand marks. And one day, a Voice, which I erroneously thought I had aleady heard in my Church, called on me and spoke to me elsewhere, in Arès a God-forsaken township in Gironde, France. Why in a poor village inhabited by miscreant oyster fishers, encircled by huge pine forests through which the oceanic wind used to rush, and why to an undeserving clergyman exiled there? I have understood why. Any nobody on earth is qualified to be whole mankind all by himself. Since then, I claim that God is not the one of magi, priests, theologians, and that He is neither a judge, nor a king, even nor a person, but the Being ad infinitum, from the infinitesimal to the infinitely great; He is the Power, a part of Which each man conceals in the deep cellars of his or her own being. Religions sort it out doing their best with their God(s) anthropized, crowned, who record sins, just as republics sort it out putting up with their presidents, lawmakers and courts of justice who record misdemeanors. I have done nothing more than meet God, Who has seemed very different from what religions tells about Him  — They burst out laughing at the face of the poor rustic one who claims he has met That one Who can't be met.
Many people think that I'd better disappear; as a ruderal plant clinging to debris I am not sweet-smelling. I am not more impressive than a tuft of plantain in ruins. But I have long spoken and I continue. This bothers many people. Bother forms the opening bars of the opera that is going to be performed. I never stop saying to every chance human being that God is within him or her and even that he or she is God in some way, while he or she is an atom of the Power That has never stopped creating the Universe. The Revelation pf Arès and the event of the Surnatural, which the fellow, that I am, has lived through, have given us the standing to bet on unconditional Love and find Salvation in penitence.

The entry is not about overall freedom also called absolute freedom, that The Revelation of Arès 10/10 mentions.
Absolute freedom... Archipeligo with innumerable islands, Father's Saliva (viii/11, xxx/8) which covers the Universe. That freedom has been taken away from Earth by religion and its daughter politics acting as boards of censors, whose prime concern is that the people obey them every word. Religion and politics have arranged things so that everybody believes that God or law considered as sacred after God has been declared 'dead' have appointed them to punish the insubordinate. We Arès Pilgrims cannot give ourselves up to that simplistic approach, which have prevented all progressive developments for millennia.
The entry just comes down to a freedom which is one of many : freedom of questioning. We as Arès Pilgrims form the opposite of a religion. How could we be penitents, that is,  how could we love, forgive, make peace, regain intelligence of heart and make men absolutely free, if we silenced those who consider us as questionable by condemning them,  disparaging them or holding them in contempt?

A short time ago I knew from a Picardy commenter that "a lot of discords were sadly flourishing on Youtube about The Revelation of Ares" (221C42) and likely about the witness to it. As I write this entry I am not aware of what that commenter meant, but I do not want to find out details about those "discords", which are inevitable about the Word of Arès or about me. I do not want absurdly to stand up for those who protest us, either. I just want to remind my brothers and sisters of a duty to answer them peacefully, modestly, respectfully, whenever an answer happens to be necessary surely not to convince protesters, because it is virtually impossible to convince them, but to teach it to people who are observing the meeting and in order to keep alive humility, that is light.
No one comes out of the night of sin only by blowing out candles on the grounds that they might not have the right color. A protester is not necessarily right; he or she is just an error among the errors which those who try hard to keep their feet on the simple though rocky path (25/5) of penitence. A protester is just a specially loud voice, whether it is true or untrue, a voice of the people (Isaiah 9/1), a voice out of the depths (Psalm 129 or 130/1) where we all live as sinners. It is a  heartrending scream among all of the heartrending screams that punctuate human life. The suffering of some people does not heal the sufferings of others. We as Arès Pilgrims question much, so it is normal that we are questioned. The world is one of questioning after all; almost all men see a problem in this, but in this I can see a great boon.
I mention protester Marguerite Porete, also known as la Porette, a beguine of the thirteenth century, who wrote the book "The Mirror of Dashed Simple Souls," who claimed with a strong sense of the metaphysical dark and exceptional courage that one could both be a Christian and have no need for the Church. The Church had her burnt alive on June 1, 1310. Had the Church let Marguerite Porete challenge her, she would have shown love for the neighbor according to the Sermon sur on Mount and borne in mind that dogmata are just shadows, provisional bearings along the live thought path, because the True is live, the sword (Matthew 10/34) incessantly fighting hard against sin. The Church would have made progress in intelligence (32/5). I could likewise mention Michel Servet rejecting the contrivance of the trinity, which earned him condamnation to be burnt alive at the stake, under particularly cruel circumstances, in Geneva on October 27, 1553, and a lot of other deniers whom all religions used to torture or kill. Those atrocious murders have just served to make the night of babarity and folly even darker.
"In man there are more admirable features than despicable ones"; there is truth in this thought of Albert Camus. We should never lose sight of the fact that a protester or defamer has his best and his worst, even though we are offset by his criticism, so we cannot see that he expresses himself using freedom, that Life has given him. A protester or defamer is not necessarily right in the narrow confines of our human capabilities, but let us weigh the pros and the cons fairly and even if he is wrong, let us keep him in our love (Matthew 5/44), because he is the Maker's image and likeness (Genesis 1/26) as well as us, and because the mystery of contradiction is well beyond the comprehension of a single sinner.
All of men, even those who look like saints, are just humans that drink from the cup of spiritual exile, that sin has sent them out to. Therefore, who with remains of intelligence and through his or her own haze of awareness would not listen to te protester's voice, whenever it unexpectedly flies from the dark ? Listening is not necessarily agreeing, but listening sometimes may get something rip through the dark and let pass some odor from Heaven. Sometimes denigraters and protesters say two or three helpful points.
Once at the French National Assembly Clémencau evoked : "We proclaimed the Human Rights, then a little later we put the guillotine up."  But the mighty have put aside their reluctance to contradict themselves, and respect disappeared between differing points of view, and calm intelligent debates came to an end for a long time, immemorial times, before the French Revolution. Now, spiritual intelligence (32/5) as well as intellectuel intelligence, peace and love in debates are necessary, because no human being on sinful earth is capable of knowing everything, understanding everything, overcoming everything. When debaters are unable to inform each other, listen to each other carefully, make a strong case for each other, the introspective plan is no more displayed, its pedestal is worn away under their feet; there is a strong risk of seeing only oppositions and divisions remain. When the only things between debaters are rough-and-ready approximations, intuitions more emotional than founded and a priori reasonings, it is anger or at least strong annoyance that takes over sooner or later, in short it is obscurity. In such cases, debates best be stopped.
Freedom is a bone with which all vultures including us very proud of ourselves provide a constant subject for pecking and  cleaning. Even though The Revelation of Arès reduces it to Word powder, the bone of absolute freedom is still nothing but a mythical powder. We Arès Pilgrims are aware of the pointlessness of discussing a Creator's existence, or Life (24/3-5), or sin as scourge, or Good as psychopomp, or the honesty of the witness to them, and so on, because it is as futile as discussing the fate of the buried one in a graveyard on a funeral day. That kind of discussion breaks down human beings under narrow-mindedness. Let's put out into the deep space like seafarers! Let's take a look at the great horizons! Let's let our thoughts flight away without bothering about the protesters, because the generous Word of Arès says that belief or unbelief leads nowhere, and that only doing good leads to the Father back through affinity or homogeneity. Marguerite Porete, also known as la Porette, felt that affinity, then told about it in unclear medieval French, and the Church killed her maybe because the Church was afraid not to understand anything about her rather than it deemed her heretical.
Life's Design for man has been erased. We have not been free within the absolute meaning of the verse (10/10) of The Revelation of Arès: My Word like a nimble foal running straight to its goal free from the harness doctors put on it, free from the hedges that princes of religion (politics, ideology, money, etc.) raise in front of it, free from all those who benefit by breaking it in, and hitching it to their wagon.
The word of Paul of Tarsus is not God's Word, it is just a book by a man (16/12, 35/12), but he interests us, because he was an apostle. Says the Epistle to Romans 7/19, "For what I do is not what I want to do; no, the evil I do not want to do I keep on doing." Thus Paul deals with the fundamental problem of human conscience, that of freedom. He knows that he is not free (10/10), seeing that he cannot do all the Good he wants to do, but he wants to do the best. We too want to do so.
Unlike Paul's word my prophetic word is God's Word (i/12, xxxi/10), but I cannot follow it to the letter, it is the star towards which I direct myself like a seafarer, but I can never reach it. At least I want to be free to follow it. I am not so presomptuous as to identify with absolute Good, but I want to be free to identify with relative Good. With that in mind I raise my spiritual freedom, even tough I am partly deprived of that freedom like every man subjected to the political system.
Beaumarchais used to trick the absolutistic monarchy. Flaubert flouted the ethical code of the Second Empire. Oscar Wilde defended hid right to be. Soljenitsy fought long and hard against the Soviet totalitarianism. Kundera embodied the figure of the dissident.  Salman Rushdie defied fanaticism. They were fighters for freedoms, but they just demanded the right to be themselves. In their quest for freedom there was something like a one-way direction. We as Arès Pilgrims have understood that what is at stake is something much greater and that we have to accept the freedoms of others to gainsay us, because no man on earth can be clever enough to understand everything, so it is better not to avoid our naysayers, even if you do not look for them, for what they claim is not necessarily wrong.

The  Revelation of Arès emphasizes that believing in what needs to be done is sufficient.
The way towards man's change (Rev of Arès 30/11) and the world change (28/7) is neither religious, nor political, nor moral. It is factual. This is why The Revelation of Arès calls it goat path. You have to climb the penitence paths, that is, love, forgive, make peace, get heart intelligence, be freed from all prejudices, all while harvesting other penitents; you have nothing else to do.
When reading The Revelation of Arès, transcend the words and the style, the buffer of the language where  man's ear, eye, intellect, curiosity, approval or disapproval stop!
Man recovers Life (Rev of Arès 24/5) only by following the clear fibre that cuts through the darkness of his entrails, which only love can light like Heaven (8/8, 17/5, etc.). This is the path to the Core (xLiii/14) where the Maker's image and likeness lies like a wounded eagle (28/8). Love is the goat path (20/4, 25/5) hard to travel, through which man leaves himself,  precedes his death, flees from his own flesh and is a God again (2/13).
The way the ascent goes is neither upwards nor downwards; the ascent is self-transcendence.
The Revelation of Arès sets you free. It connects the speakers (Rev of Arès xLix/5), whom it makes us as penitents (8/4, 13/4, 27/7, etc.) to the ultimate Speaker Who is All All Over, in my foot nail  (xxxiv/8) as well as in infinite life (17/3).
However, to retie the knots long undone, which once linked us to Life, you have to change the Father's Message into a spiritualizing action on coarse Earth. This will not be the least hard task on the rocky ground of the paths (Rev of Arès 25/5).

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In the world whether religious or political, the leaders make their "truth" the single truth, they set forth what they deem allowed and what they deem prohibited, what they deem worthwhile and what they deem worth nothing, what may be discussed and what may not, in short they decide whether something is good or evil according to their law, but not according to Life. What a big problem! They use the same words as Life's in ways whether different or opposite. Hence one of the difficulties our mission faces: the bewilderment of the people that listen to us.
The Revelation of Arès comes up and moves us Arès Pilgrims to the edge (Rev of Arès 5/2-6, 13/7, 38/2-6) between the world and the Design of which the world had been born before it turned into its shoddy weak derivative.
The Arès Word says, "Change into Good! Harvest people who together with you are going to change the world into Good, that is, a world of love, forgiveness, peace, spiritual intelligence and absolute freedom. No chance! Here and there I start to doubt  (Rev of Arès 37/9), I see my very teaching as a paronomasia. Religion, politics, philosophy and so on use the same words with different meanings. We are aware that finding the way out of that kind of confusion will be very difficult. Language is so poor as to come in moral philosophies whether very various or very opposite; these are the rocky ground that graze our feet (25/5).
As Arès's Word is at odds with the world's processes, we as penitents are. But love and wisdom demand that we avoid unending revenge (Rev of Arès 27/9), and that we hold back from settling scores, informing cases against people whom we give credit for having ideas and doing things we do not share. We know that men have turned into their current state, because they had been scandalized (28/4), because their forefathers were hanged from the ropes of the kings (xxix/7-8, xxx/3, etc.), but we have to seek ways to reassure them, give them a glimpse of awareness that all is not lost, because they can change the world (28/7). This is the purpose.
Why have some human beings turned into clergy that excommunicate or judges that sentence the humans that do not think like them? Why have people born good humans gone evil? We want to find and show them a noticeable obvious way back. We strive to be penitents as well as understand why the world has turned into what it is today. Not only the Father wants us to change our lives (30/11), but also He sends us out to smell the things of time, because it is impossible to change climate without detecting and weighing the winds.
Dominators declare all the ideas they dislike wrong, all plans which do not suit dominators are turned down. And yet, we have something common with condemners, naysayers, deniers who rule over us with the help of their media.. They are people like us. For all our dissimilarity to them, we share a good many human features. Hence the need for love. Kafka has written something like this, "Even though you struggle against the world, you can't do less than contribute to the world." Just as no one can dispose of an idea by moving away from it,  one will never dispose of the Arès Pilgrims. Romans thought they could dispose of Christianity by condemning Christians to death in arenas. Their plan fell through. What we preach is a one way, which men cannot avert, unless they want to disappear like dinosaurs. Ce que nous prêchons est un passage obligé du monde. Life opens the goat paths in front of mankind; men will take to those paths some day. For the time being we as Arès Pilgrims form the vanguard and slowly, though inexorably have begun ascending the paths towards the Heights. We have already grazed our feet on the goat paths (Rev of Arès 25/5), but this has not been in vain.
With very little means and great difficulties we strive to awake spiritual energy, which a strong cold politico-intellectual current has for about fourty years seized up. Religion thought decades ago, that it had to be the partner of our rationalistic enemies and so has combated us and contributed to stifle us through defamation and  silence. I  have every reason to believe that it regrets it now.

The Revelation of Arès is the less mythical of all the so-called revealed writings.
So The Revelation of Arès is mythical notwithstanding, then ?
Yes, it is, because it adresses man, so it can't but use man's language, whatever, which is inevitably too poor to convey the Marvels (33/8) and the Truth (28/6-10, 38/5) ; people could not understand it, if it had failed to use words parabolic, often just indicative and even wrong, but common in human languages, to describe facts, objects or beings  (devils, rite, sacrifice, angelic legions, Beast and so on).
A myth tries, for better or worse, to solve the extreme difficulty in communicating between subtle timeless worlds (Rev of Arès vi/3) and the unwieldy gross earthly world.
However, The Revelation of Arès has the important single advantage of being only made of all that the witness has heard; it has not been distorted by the man's books (16/12); it is close of what in the infinite space will be the kind of communication between entities: Life, angels, souls.
This is why the Author of The Revelation of Arès has made his witness the Strong Messenger (26/7), the prophet that has stared Justice (35/9), in other words the one that explains whatever is just, and that teaches it (35/1).

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The Revelation of Arès states to humans what they can really hope for and why it is worth changing their lives (30/11), even though its language remains in the brushwood and the prickly bush (31/6-10) of the human parlance, it fairly clears  the crude ground of men, so that it lets transcendence, the light of things unsaid show, and it nominates a prophet to teach them. The Revelation of Arès leads the way to right metaphysics for us, even though it is just a glimmer within  reach, but not the Truth or Light out of reach of man, it is sublime as well as very simple.

The One (Rev of Arès xxiv/1) simplicity is love. Throughout the Arès Word all originates from love and hinges on it. This is an irreducible simplicity; it erases the mythical dogmatism of religion, esotericism, and so on, the very terms and complexity of which amount to superstitions and sometimes to fetishisms and pose as the main cause of skepticism, despiritualization and atheism.

We have to free the world from religion as well as skepticism, despiritualization or atheism, in order to change it (Rev of Arès 28/7). Such a task is very simple, as people only have to live in penitence —absolute love, forgiveness of all offences, absolute peace, intelligence with heart and guts free from all prejudices—, but it is a hard task which mobilizes whole life.

The Arès Pilgrim, when cursorily watched, looks like he or she belongs in a religion, whether theistical (Judaism, Christianity, Islam, etc) or nontheistical (skepticism or atheism which are often practiced as religions). But the Arès Pilgrim, when watched up close,  proves to be quite different, though disconcerting, because observers have difficulties in saying why, as they lack visibility. The Aresian experience, however, is utterly other than the experience usually observed among believers.  The Arès Pilgrim is aware that believing is not that which secures salvation; it's acting that saves. The Arès Pilgrim does not have or issue any dogma. The Revelation of Arès teaches him or her that mankind nowadays very much despiritualized cannot any more get the Truth, which used to prevail prior and is to prevail (28/7) subsequent to sin, but does not prevail at present.

Man is a sinner shrouded in darkness, who has only one faint light, relative, scanty but redeeming, when he can get it, which The Revelation of Arès calls the True (xxviii/21, xxxiv/1-4). Basically, the True advises man to live in Good, which consists in unconditionally loving, forgiving and making peace, finding spiritual intelligence free from all prejudices. The Revelation of Arès calls it changing one's life (30/11), entering into penitence (8/6, 31/2, 33/13). The rest is just myth. Man, by the way, is his own myth, a machine so much concerned about his own mechanics that he cannot perceive the immeasurable invisible power and light — the soul — that he can give rise to through penitence in the wake of the absolute Power and Light (12/4). Myth, which certainly is an idea but an insubstantial one, never damns anybody; it is redundant, it may only have a metaphoric potential, which happens to be helpful in the world where imagination somehow offsets ignorance.
The soul outlives the flesh; this is called salvation; it at the same time helps to change the world by giving the atom of Life, which it is, to the polone (xxxix/12-13), the soul of the aspiring changed world. It is fair to say that the Arès Pilgrims are reformers, but only etymologically, because they do not constitute a religion. One can comprehend what an Arès Pilgrim is well, if you comprehend that he or she has begun unravelling the mystery of his or her own life on the Way to Life (24/3-5), the path (25/5, xxvii/6, etc.).
We can only see a crumb of Life's Light, that is, the True. As for the Truth, it still is just a dream ; it cannot be but future  (Rev of Arès 28/7). Around the snippet of Light he or she can detect, therefore, the sinner can only see the immense night of myths. But from The Revelation of Arès something very important has sprung up, now the sinner can clearly tell the night from the faint Light, the myth from the True. So we are back to the Sermon on the Mount catastrophically forgotten about, which states that chasing Evil and the wicked is violence and that therefore Evil chasing Evil can only generate Evil. Life, even a little bit of Life, can only engender love and light. The Arès Word reminds us tacitly throughout that all we have to do is spread Good to eradicate Evil, the myth of which is the Beast (22/14). "Never death at any time," said Buddha; an Arès Pilgrims says the same, though he or she is not a Buddhist, because he or she always engenders life even that of his or her enemy (Matthew 5/44), because every life comes from Life and can return to Life just at the cost of penitence, which is hardly asking too much.
All you have to do is not follow a religion, but be the Salt of Life. The Salt invisible though well felt in food represents the baffling experience of the Way, the direct line from finite life to the infinite Life (17/3). I have no word to mean endless life, even eternal life is inadequate, but I can live that life, because it is potential in the Father's image and likeness (Genesis 1/26) which belongs in any human being. The indescribable Infinite is the Way travelled by the Arès Pilgrim. It is better to fly with this mystery than with dogma.
The Arès Pilgrim prays freely (Rev of Arès 10/10). The prayer is not even compulsory in the Aresian Assembly, as long as penitence is being built. Uttering the Word (of Arès and any piece of Word similar to it) in order to accomplish it is the only real piety (35/6). Jesus said, When you are to pray, go into your room, shut the door, and pray your Father there (Matthew 6/6), but he did not say how to pray ; the way your pray arises as a result of the way you do penitence, which is different depending on the penitent. There is just one Way, that of love made up of a lot of paths (25/5), virtually as many paths as human beings on Earth.

The Arès Pilgimage is like any gathering, whether in a football stadium or on a spiritual pilgrimage place; it has no private nature. It is a public place and a public event subject to authoriation and placed under surveillance by the Prefect. The Arès Pilgrimage restricted by the exceptional current law will not be allowed to open in 2020 in the spirit of free piety, meditations and meetings which are typical of it, unless we probably undergo interventions by police and lose our title and rights of association of worship, our insurance contracts and so on, which have been very hard to obtain and which we are eager to keep. We cannot conform to the obligation of spacing between pilgrims (1 meter), force pilgrims to wear masks, confine gatherings to up to 10 people, washing the tunics on loan between each use, and so on.
The Arès Pilgrimage is closed in 2020, therefore.

Only if the health rules are alleviated before August, we could envisage to open the Arès Pilgrimage from 2 to 15 August 2020 according to a schedule which we could specify in due course. No projection is possible for the time being, anyhow.

It is worth noting that the closing of the Arès Pilgrimage is no dramatic time for the Arès Pilgrims, because they do not constitute a religion. They do not abide by dogmata, or clergy, or law other than that of conscience. It is a free movement of free spiritual rearmament, a return to infinite Life (Rev of Arès 24/3-5), the world's change into Good (28/7) by the practice of love (7/5, 25/7), forgiveness (10/14, 12/4), peace (13/6, 36/17, xxvii/13), spiritual intelligence (32/5) free (10/10) from every prejudice — which is what The Revelation of Arès calls penitence (28/25, 30/11, etc.) — as well as apostolate or harvesting (5/2-5).
The Arès Pilgrimage on the very place where Jesus, 1974, and then the Father, 1977, spoke to the world is not compulsory, at all. It is just a free additive to penitence and apostolate or harvesting as well as the real piety (Rev of Arès 35/6) that nourishes both the latter, but real piety, penitence and harvesting are personal actions which anyone can practice wherever he or she lives. The Arès Pilgrims do not have any sanctuary (40/2).

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A few words on the Arès Pilgrimage when it can occur :

  

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.
The Pilgrimage to Arès is not compulsory. It is just 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, when it can occur.

The Revelation of Arès's hero (xxxv/4-12) is not the chance or sporadic savior in lores or history. Aresian héroism is not the unlikelihood of some feat, but the invisible, unbroken, humble penitence. An Aresian hero's strength lies in  permanency, which is the anteroom for Eternity.
A common penitent is inconstant and variable, which considering the considerable effort petinence requires breaks neither the soul he or she has made for himself or herself nor his or her involvement in the world's change (Rev of Arès 28/7), because he or she steadily rallies.
As for him or her a hero is an absolute penitent, not a perfect human unlikely to come into existence as he or she is a sinner, but someone that never stops being a penitent and harvester, someone endlessly and unfailingly bracing himself or herself to go on as endless Life (24/3-5) goes on. The hero's penitence goes on in the conscious human incapability of conceiving of the idea of the infinite. A hero comes into his or her own in that antinomy.
The fact remains that according to The Revelation of Arès the hero is a nonstop penitent and harvester who is moderate, patient and intelligent, who never seeks to shine, but who seeks to last from generation to generation (24/2) so as to win the battle of Good for evermore, because time vanishes in a well-made soul.

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The Aresian hero is neither Samson or Judith of the Bible, nor Siegfried of the poetic Edda or Dankwart of the Nibelungen, nor Jules Vallès, a heroic newsman of the Commune (1871). Their gallantries were bright but the splash they made was short, because none of them saved mankind from Evil forever. Samson put a thousand Philistines to flight with the jawbone of an ass; later on, after his eyes had been gouged out, he rocked the pillars of Dagon's temple which collapsed and killed his enemies, but the Hebrews' miseries did not stop then. Judith beheaded general Holofernes and rescued Bethulia from the Baby­lonian attack, but the Jews' miseries did not stop then. Dankwart, a knight of upper strength, killed Galpfrat, Siegfried killed dragon Fafnir and Jules Vallès, a glorious communard, challenged the power who condemned hom to death in abstentia, so the miseries of the poeple he had stood up for would keep on. History is full of heroes, who have never given definitive Good on earth.

The Aresian hero ranks among a lineage still at a very early stage, but bound to be very long, of penitent generations modest and even frail looking, but having a vulcanean strength of faith deep down. The hero is powered by the elusive Powerful Will (Rev of Arès 12/4) of Life (24/3-5) that — the Core of Cores (xxxiv/6) of The Revelation of Arès — has set about recreating the very small nucleus of the Universe, which Earth is, regardless of the required time. The Design is simple, gigantic notwithstanding: Making for definitive Good in mankind by love after millenia of evil.
In this context, unlike the traditional hero the Aresian hero has to avoid putting himself or herself at risk, stay cautious (35/10), because the hero does not stand out and shine just a moment, but he or she has to linger on and on ceaselessly. The spiritual revival will not begin like a heroic tragedy: No cross, no arena, no martyrdom. The Aresian hero is not a victim, he or she is a creator. No foundation myth, but a sweet common story like that of Ruth. Our mission is not an epic, but a slow intelligent base building work, because it is impossible to make the world aware of its real self by making splashes; this is only possible through a slow work of persuasion. par une lente œuvre de persuasion. A penitent and harvester is made of the very flesh of the people he or she addresses, he or she is their double; as he or she is as frail as his or her doubles, he or she is cautious in rising above the everyday dullness and disappointment.
The beginning of the world's change (Rev of Arès 28/7) is going to be as slow and unobtrusive as the beginning of every life. No brass band ever parades on the path of love, forgiveness, peace, intelligence free from prejudices. Certainly in some uncommon circonstances, some day, a penitent harvester may have to shout the Fire of his or her faith at a fatal time, "I would rather die than live kneeling under Evil," but offering his or her life in sacrifice should never be courted, because the Father needs men to save other men and each hero has to a spare his or her life to the largest extent possible. To give ones's life so that our humane brothers may not die anymore and be happy requires the moderation recommanded by The Revelation of Arès (7/6-7). Love without great organs or fanfare always takes priority over all means.

"Had God ever existed, why might he put up with the sufferings of the innocent?" Ivan Karamazov shouts (Dostoïevski "The Brothers Karamazov"). People hear that sensible shout from atheists, because religion has let people believe that God listens to the world and can be called for help, while he never answers that call. Just read The Revelation of Arès carefully, you get aware that God is not deaf to whatever His Children (Rév of Arès 13/8) say, but He let them freely decide on their own lives and race. Man is free (10/10); the whole problem of humanity revolves around this reality. Divine Justice exists, but It does not occur in the world, because man cannot ask for It to God God, if he does not ask for It to Man God concurrently. Man has forgotten that he is the cocreator of the world, the Maker's image and likeness (Genesis 1/26-27). In short, man is God, but is not God without God. Adam (2/1-5, vii/1-6) has broken the One, Life; he has isolated himself on his small planet. He will become God again, but only with God; he has to resign himself to leave his proud independence, his "triumphant" selfsatisfaction. This is why our heroism is humble preeminently. The hero has understood that he is just a God skirted round, rejected like the Father, but he is a heartbeat as hard as Life's (24/3-5), and he free from noise can make Good reappear, because in immemorial times God free from noise was able to make the Creation appear. While a historical hero is a kind of sportsman with extraordinary feats people sing of, the Aresian hero is a real God restored on earth.

An annoucement on RTL : "March, 2020. Conditionally [if you are a Catholic, but not a Jew, a Muslim or an Arès Pilgrim], the Catholic Church  concedes a plenary indulgence, utter forgiveness of sins to the believers stricken with the new coronavirus Covid-19."

Francis, I know that you watch your words, for through them your curia controls you, but that your thought may be different, if you think of all our human fellows without discrimination.
But you absolve no one, beware ! (Rev d'Arès 30/15).
Only penitence conquers sin, no matter what sinners believe or do not believe in. Whoever loves, forgives, makes peace, reflects good-heartedly and free from all prejudices is saved and helps to change the world into good.
Francis, my brother, along with you top of the heaviest crop (14/3) we can make a start on a new civilisation: The civilisation of Good (Rev of Arès 12/3, xxxiii/11, xxxviii/3) or Life (24/3-5). Take times to useless religious ways, if you cannot do otherwise, but help us go forward. Even though we Arès Pilgrims are still few, even though the change has been almost unmarked ever since Jesus and Muhamad (I do not says the Bible and the Quran, because The Revelation of Arès does not mention them), who have been unachieved, but ever since Arès's Word things have begun moving, the track of a civilisation capable of crushing the Beast (Rev of Arès 22/14) has loomed up.

We will have to leave the civilisation of the fittest and strongest, of their dogma or law, and restore the civilisation of Good. Penitence (Rev of Arès 30/11) is the hoe (xvi/17, xxx/7, xxxvii/12) on the only land of the renascence of Good.
I know that Good is beyond all that the world of evil, which shrinks the mind and makes man a captive, can grasp today, but man cannot rise to Good either through Mercy, even though there is such a thing as Mercy (4/2, 8/7, 12/11, 16/15), or sacraments (superstitions, 21/1), or prayers, but he can through penitence.
Escaping today's human condition, which is dreadfully trying to a lot of humans, is the subject of the Sermon on the Mount (Matthew 5 to 7) and The Revelation of Arès !
Anybody, whether a believer or a non-believer, can come close to Good by love and the closer to it, the fitter to One (Rev of Arès xxiv/1); Good is One with Life, the Father, God; Good is the Deity whose idea Meister Eckhart was inspired by and other spiritual men had been previously. Good is no otherness, it has no ipseity or selfhood, it is absolute love and peace, it is the human as the Child (13/8) of the Father of the Universe (12/4), the image and likeness of the Creator (Genesis 1/26-27). Good makes man the cocreator of himself. Good is a miracle in man, whenever a miracle happens on Earth or outside Earth, because the soul, which lives after death, is a miracle of course.
The closer man gets to Good, the further he withdraws from the Beast (Rev of Arès 22/14) in the hide of which Adam has dressed (2/1-5, vii/7-16). When man escapes from the systems' enslavement, he regains his own being close to the Being, but he is seldom aware of this capability for the time being. We  brother Francis in Rome and I have to increase the number of the people aware of this capabilirty. Any human comes close to Good, when his I becomes a we or even occasionally a He (God), even though this happens in an irregular and inconsistent way, because the fleshly human is still in time (12/6), that is, in fickleness. So he goes past the first barricade towards what he beforehand thought was out of reach; by love he cuts through the barricade. He finds out then that all he had thought was elusive is reachable; he finds out that the Universe not really out of his reach. Over there I will soon be blown off when my heart stops beating, even if the Day (31/8) when the flesh leaves time is still very distant. The Universe is All and All is bigger than its part, it is Life that is the driving force of All in peace:  chemical elements, gravitation, light, organic life.
I am a finished relative being, who can just feel the infinite and the absolute, but I know that I can escape from such an isolation, as the Call of Arès says so. For the time being I cannot hold whole God, the Immeasurable one, but through love I give Him something of me to be a bit of One with Him. I get close to His absolute Reality, I find out that He is not a Person, but Life. I border on It. Life is infinitely close and at the same time infinitely remote. My penitence makes the distance tolerable.

Brother Francis living at Rome, let's get back to the topic! That's enough metempirics ; metaphysics had better be silent whenever it fishes for the utmost truth, because what it means is beyond the words, just as That which the Father means is beyond the words. But we my poor Francis and I have to draw the cart of the parlance like mules. Francis, with formulated words you send to those in your flock whom the coronavirus kills (why not those whom the cancer, diabetes, coronary thrombosis, suicide, age, and so on kill? let's say no more!) absolution, "Dominus noster Jesus Christus te absolvat et ego auctoritate ipsius te absolvo, etc.," and I too with words though non-formulated try to clothe human fellows with the Thought of Life. You Francis are still in the civilisation of formulas just as politics is (which calls this law). I am already in the civilisation of Live Good.
The dominant civilisation appears to keep people's eyes on immortality; they consider death as error, the sin. We are in the opposite civilisation, that of the mortals who consider sin as the cause of death. Francis, it may be the point where we are shoulder to shoulder against materialism, which has misunderstood man's nature.
The mighty of a few countries including France have gone to war with Covid XIX, virus-king recently crowned. The mighty see their citizens as potential immortal people they have to protect from death considered as a scandalous fatality. The citizens probably thought unfit to die from any other disease are jailed at the back of their apartements or houses just as the feet of the Chinese ladies were formerly squashed in boxes so that they might go more beautiful. Some of the confined people deprived of freedom, that is, life, wonder about such a fate. They used  to think so far that the world was pursuing the irresistible path to progress and improvement of the human condition, they now find out that it pursues the path to fear; and even some of them find out what the masses have not yet understood, that is, to conquer Evil man has to conquer fear of Evil, fear of death first.
Fear of dying to protect fleshly life, which is short in any case, is the mark of the dominant civilisation, which is fading under the burden of its delusions. We note that that sort of fear is relatively new in France; our country has not long lost its national romance, which was one of unruffledness in the face of misfortune, suffering and death.
Courage to die to rejoin Life overlooked by the masses is se mark of the coming civilisation.
Francis, we are foreseeing the turning point between two civilisations. Your Church is still strong and huge and we are very small are weak, but in the struggle against thick materialism quality and specificity will be as good as the size. Sooner or later you will need our help.

To a materialist that which happens between birth and death is all, death is the end, the wall that man cannot live through. The materialist's fear of death is somewhat like fear of void, which he defers as far as possible even if he loses the sense of  infinite and eternity, in which he does not believe anyhow. Some of the people that law confines smell a holistic defect: Irremediably too short life can never materialize the dream of happines on earth. Materialists never realize that nothing idealistic can come true in the sinful world, and that the Truth is elsewhere, and that man is not limited by his brain, skin, bones, but he is in command of something else, Good as the decision-maker of transcendency, of invisible immortality that however flashes within him like the arc, the discharge of light between two poles: Good and Evil, the imperishable universal creative power of the Being, that always heads for Good. Our life of trials and tribulations is just the battlefield where Good and Evil clash.
Rousseau wrote, "I know what a Frenchman or an Englishman is, but I do not know what a universal man might be." We Arès Pilgims know what a universal man is, the Child (Rev of Arès 13/8) of the Father of the Universe (12/4). He is not a  Jew, or a Church Christian, or a Muslim. He is the good man, king of himself, who needs no king black or white to rule him. The good man, whom we call penitent, king of himself, is just dependent of the One, of All, of Life, and this is the only condition under which he restores his whole power against Evil, which ancestor Adam once unleashed.
Francis, catechize and share out sacraments, if you will, but keep in mind that not what you believe in, but what you do saves. Don't you think that we together have a great deal to do in this field?

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