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july 8, 2013  (1) (0145US)
the epistle to Diognetus

Give the good Book; there is just one! (Rev of Arès iv/11)
Let's write the perpetual Book of Good!

Livre Blanc

Unknown are the author of the epistle as well as its adressee, a Diognetus.
This now well famed apology for the Christian life in the ancient days was by chance discovered in the 15th century by the customer of a fish dealer who had wrapped up bream and mackerel in it.
It might be written between 170 and 220, but let’s make it as topical in 2013 as it was then. Here is the passage of it which describes the Christians of old.

The Christians are not different from the other men, they cannot be noted for their countries, their languages, their clothings. They do not live in cities of their own, they do not use special jargons, their way of life is not unusual in any way. It is not thanks to imagination or daydream that they have gained faith; they are no champions of any ideology, so unlike many others. They live in the cities, whether greek or barbarian, one way or another by accident of birth and they follow the local customary clothing, feeding, in short living, while signalling the principles of their spiritual republic.
So each Christian lives in his or her birthplace but like a domiciled foreigner, fulfills his or her citizenship duty, meets the service charge. Every foreign country is a birthplace and every birthplace is a foreign country to them. They get married and have children like all men on earth, but they do not forsake their newborns. They share the same table, but do not share the same bed.
They are in the flesh, but they do not live according to the flesh. They live on earth, but they are citizens of Heaven. They follow the law, but they as searchers after Good overcome the law.
They love all men and all men persecute them. They are undervalued, condemned, killed and as victims they gain Life. They are poor, but make a large number of people rich. They are short of everything ; but are crammed with the (Great) Whole. They are contempted, but their glory lies in that contempt. They are slandered, but they are justified. They are insulted, but they keep blessing. They are offended, but they keep praising. They are just good people, but are treated as villains. When punished thet are joyful like they were born to Life. The Jews fight them, the Greeks persecute them and those who hate them cannot say why they do so.
To sum up, that which the soul is in the body the Christians are in the world. The soul spreads throughout the body like the Christiane spread throughout the world. The soul dwells in the body although it does not belong to the body: likewise the Christians dwell in the world but do not belong to the world. The invisible soul is imprisoned in a visible body just as the Christian are in the world, but their piety remains invisible. The flesh hates the soul and is warring with it; the soul does not harm the flesh, but tempers its pleasures; likewise the Christians do not harm the world, but are opposed to the (unleashed) pleasures there. The soul loves the flesh which hates it, just as the Christians love those who hate them. The soul, which is immortal, lives in a mortal tent: similarly the Christians pitch their camp in the corruptible while expecting heavenly incorruptibility. The soul depends upon penitence; although the Christians are persecuted, they grow in number day by day. God has assigned to them a position so noble that they cannot desert it.

Substitute Christians for Arès Pilgrims and you will have a fine text instrumental of informing anybody that asks what we Arès Pilgrims are... or should be.
This is, I think, a good meditation in the Pilgrimage days.

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23 may, 2013  (144US)
making the unsacred sacred

Jesus on Easter

The world is worn-out. This is a cause of extensive difficulties in the mission.
We have been trying hard to have a sacred Call, that asks for a brave commitment, listened to by men disappointed, unsacred, who have not committed themselves to anything unrelated to their private lives for ages.
Not that they do not wonder about fundamental questions, but these questions are never converted into action. They refuse to push their hopes to the front, to set them out in the public arena, to change their lives (Rev of Arès 30/11).

I have constantly puzzled my head about all those men who have worried more and more about their future, their children and grand-children's future, but are still practicing the art of sidestepping.
The Westerner hides from his opponents: Christian religion though it is dying, politics which is incapable, law which hampers life much more than it helps it along; he would rather submit to them; he is afraid to break away from them overtly, buries himself in unspoken resentments and in inertia.

What sort of security does man hope for in his faintheartedness? The security completely wrecked in 1914-1918 and 1939-1945, and then wrecked again more slowly, but still more deeply in the economic warfare today? The man today is born of generations that lived through ten times as many disasters and hardships as their forefathers had ever lived though in a century. I personally was born in 1929, but I realize that my childhood world has completely vanished and left no mark. What's more, I seem to live through my last years like a criminal in front of men who regard me as a dangerous ideologist, while I am just an initiator of saved free souls just as all of the messengers of the Father have been.
The situation far from making me hopeless makes me eager for the great turnaround that The Revelation of Arès has told me it is feasible ever since 1974. Today I understand better then ever what the Father means by: The Truth is, the world has to change (Rev of Arès 28/7). By why has it been understood by very few people so far?

I am even less desperate for my far-off youth now that I feel young. I need this strength greatly, by the way. It is very hard to make undecided, skeptical, despiritualized men decide to set themselves free through spirituality. The Arès Pilgrims have taken up the challenge to change the world where nothing is steady anymore, and where all is ambiguous and undetermined, a world going downhill to the sin of sins (Rev of Arès 38/2). Very few people listen to us, too true! but we are going forward stubbornly in search of absolute freedom, which penitence will give us. This we have perfectly understood and men and women of the outside world will understand slowly, but certainly.

We want a planet without passeports (Rev of Arès 22/11), or any rat law (xix/24), or any tribunal (16/13, 21/7) other than our consciences (God or Good within us). We want love, forgiveness, intelligence lightness against politics which makes life, communication, management and "justice" more and more complicated and burdensome. The governmental or administrative feet put on iron clodhoppers to make man's neck bown down, force him to the destiny that they want for him. Man pipes down, his resistance to the tamed animal's destiny they make for him is almost nil; which goes beyond any rational explanation. The reasons for their non-existent resistance, which people in the street give, when they happen to give some, are unclear. They all seem submitted and yet when they are asked, "Are you submitted by civic-mindedness? " they do not answer "Yes". They shake their heads doubtfully. You can guess that they are repressed rebels, hangdogs which can't bite.
They can't bite, which is good because biting has turned useless. History has shown it.  But what if humans psychologically worn-out are given a different way of gaining happiness? They might have become cowards only because they have become convinced of the permanent triumph of political materialistic rationalism everywhere, whereas it on the contrary is having its back to the wall where it is bound to fall through, being unable to have mankind getting over it because it has exhausted it by depriving it from all ideals. But there is an ideal left, which we call on men to take up so that they may draw from it a new strength to set themselves free, it is the ideal of  The Revelation of Arès.
This is why the darker the politic economic prospects, the braver and more hopeful we have to be.

The world still has good colors, hidden but alive. In the world each man thinks he has to take side with or against the left, the right or the center — "Vote!" the political propaganda shouts, even though what you would rather vote for has never existed or has disappeared —. More and more people realize that this citizenship pivilege chains them up and that invisible strainers tighten the chains. The virtuosi of cynical irony and of diffraction are at work, let us believe that the smaller our space of freedom the nearer we are coming to the infinite and the light. Which explains why there are more and more abstainer. The inanity of the speeches has never been that obvious. Our mission for the Truth has never been that necessary to give men a sense of reality.
Penitence can give each man freedom.
So we have to preach
penitence relentlessly.
Let's explain again and again what the Father means by penitence, the key to resacralization and liberation.

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24 april, 2013 (0143US)  

  Central banks douse the political financial system with liquid assets
  to keep it afloat. As there is no world war any more, arms dealers
  now sell money. This could be a step in the right direction.


From December, 2012, to April, 2013 I was surprised three times strongly and bitterly. The surprise told me that I had come into the telescopic field of vision of underground aeons, who had begun regarding me as their enemy.
How could a solitary old man of God pose a threat to those secret forces. They now see him as if he had been changed from a minute worm (Rev of Arès 2/10) into an open country snake (28/13) which tells all of men the idea plain but powerful that they can set themselves free through penitence.
This is true, but you mysterious aeons please think! Penitence is not a sthreat  pénitence; it is a path to salvation which is open to you too.
I know who you underground aeons are. You act careful about being unheard by the masse; your voices, I don't know how, get up to your black dogs on the surface, but the Father said that they are unable to eat my heart in which His Marrow flows (Rev of Arès xLiii/10-12). Therefore, I feel tranquil, albeit I keep watchful and not too clumsy with Aghel's help (xxxi/13).
You are the illuminati!

You are trying to overpower me, not by scorn any longer — the Arès Pilgrims can't be accused of being a cult any longer, as their spiritual life is free (Rev of Arès 10/10), they have no leader, no dogmas, no religious organization — but by other means which are, say, administrative, which I don't want to mention, because they are aimed at me personally.
You invisible dragons of the subsoils just be aware that I do not deserve your blows. I am not interested in setting the prices of things and being dominant; I am just a prophet of Good That is longsuffering (Rev of Arès 28/21-24) and the gap between you and I may be not as wide as you think.
I do not believe the global "conspiracy theory", because I think that there are rivalries among illuminati just as there are some everywhere on earth, but I believe the theory of conspiracies.  Each illuminati group is stronger than the governments which think they rule its era. It urges them with money like donkeys with carrots.
The illuminati are enemies of God no more or no less than all of men are. Mammon (Luke 16/9-11) or associated thirst of power and greed is everywhere right at the bottom or right at the top. The Illuminati are children of the Father (Rev of Arès 13/5) just as the multitude with hollow eyes are; they are my neigbor, so that they are wrong to consider me as their enemy.
I pursue my line of thought further. I think that the illuminati, like the Arès Pilgrims, want to be free (10/10), but that they will set themselves free from the powers — politics, religion, law, the white king and the black king — by endowinng them with money and so ruin them through debts, while we will free ourselves through penitence. The illuminati, another struggle for freedom. Wealth and poverty are a focus for materialists. They spend fortunes to break down both of them, but are unsuccessful. Reality is a different matter for spiritual people: The illumnati's wealth and our poverty may be two paths that converge on the same Heights.
But what whatever does the tempter offer… that I (God) have not yet given (Rev of Arès 26/8-10).

Politics and governments would be nothing if they were short of the money from this obscure force, the hard core of the aeons that are looking for absolute freedom, but that cannot gain it if they fail to add spiritual strength to their material strength by becoming men of Good.
Some of them can do so,.
You illuminati don't strike me any more! I am opposed to nobody. I am free from all prjudices.
O illuminati you are strong and I am nothing today, but the Word achieved is going to change the world (Rev of Arès 28/7). Please line up with me.    (Indian Wisdom) :

time relativity copyright 2013
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march 28, 2013  (0142us)
the ideal's apostle   

  Luke: "I can't believe it."
  Ioda: "This is why you've failed."  


The man or woman in the doorway, whose head and heart hold The Revelation of Arès, and who besides may be a penitent in his life and who has a soul therefore, but who hesitates to take the plunge, I tell,
"Be an apostle! Make Good happen; you've got the power to do so!"

Penitence builds your soul, the vessel (Rev of Arès 17/5) of Life, but do not leave it drifting on the Sea; give it a sail. A penitent who does not harvest is a vessel without a sail. The soul which does not sail about cannot generate other souls; it gets inlaid with the shellfish and seaweeds of fear and ends up a raft.

Give up everything! Give up fear and uncertainties; leave your affairs, your housework, your dishes, your odd-jobs, the letter you are writing, the book you are reading, your worries. Leave your day-to-day existence! Just be off for an hour, two hours, often, very often, and go n' encounter people in the street; explain to them — in a way that becomes you — that they are not just made of bone and flesh driven by politics, religion and their law like dogs on a leash.

Tell each human you meet up that he or she is the image and likeness of a sublime Ideal, Whose child he or she is The fatherless child, because he or she has killed the Father Ideal in his or her heart. The Father Ideal however has left him or her the power to (re)create himself or herself, but whether he or she does it or not is another matter. Neither religion nor politics will do it for him or her. Tell him: "Loosen up! You have to be absolutely free to find the Ideal—the Father, the Eternal, the Maker, Life, Happiness, Love, call It what you want!" 

Tell humans, "There's nothing shameful about a heart hungry for that Ideal of Sanctity, Might and Light (Rev of Arès 12/4). You will regain Them by changing your own life (30/11). Be a penitent, that is, love, forgive, make peace, vitalize your heart's intelligence, set yourself free from all prejudices and harvest other penitents! So not only will you find your salvation, but you will help to change the world (28/7)."

Do you regard yourself as a clumsy oaf? We all are. You do not know how to love the world and speak to it with affection. But there is no compulsary exercise to love and "no matter how clumsily I hug provided I can kiss!" said young Albert Camus, who thought he was an unbeliever, but was unknowingly going to appeal for penitence until he died.
Humans cling on to the only ideology they have left : the State, the law, science, and religion for a few, because they have lost the Hand and Voice of the Ideal Sanctified, Mighty and dressed with Light, they have let Them go and all they can do now is bark and meow along with religion, politics, the law. They do not have had anything else left, they think. They are wrong. They have the Ideal back to speak to them in Arès on the French shore of the Atlantic.

Arès is a place miles from anywhere and the witness there is reviled and unkown. But this actually authenticates the Ideal. Why would He come down back to those who have forsaken Him, made themselves magnificient and granted themseles the power to destroy, because they are unable to build? Even those who mention God do nothing but dress with flashy golden rags the dominations which, people imagine, settle the world's destiny from the Élysée, the White House, the Reichstag, the Kremlin, the Vatican, Mekka, etc., while the world's destiny is just settled by the work of men and of their hearts pounding in their chests, and will be just settled by the souls born to Good tomorrow.

To those who retort to me, "But the State and the media ignore you," I reply, "True, indeed, but do they say anything about you?" "Nothing" "This is some confirmation that we are dead right in ignoring them. We are the masters of the future. To be ignored by the powers is the best condition to beat them. The media are different. They'll get used to living with us some day."
Oh! we know that the streets are filled with rational people and groundhogs anesthetized by the rational people, the crowd uninterested in the Ideal, all those who consider faith as just dreamy or laughable, and who are too busy finding faults in everything and everybody to see wihin themselves the image and likeness of the Ideal they are born of. All the more reason for speaking to them without failing (Rev of Arès 26/15). Don't you regret failing to be an apostle?

A propagandist peddles an idea and calls on people to follow it. You are not a propagandist. You do not prompt people to follow anything, but to create themselves. Sprout what has been sowed (Rév of Arès 5/1) within humans by the Ideal Creator! This is a noble fruitful job. Remind humans that the Creation is hid within them and comes out as a soul,a ha again, if they live according to Good, and that the ha is a constituent of the polone, the world's soul (Rev of Arès xxxix/5-13), which can reform then. An idea makes a people a pack. Do the opposite by awakening the ha through penitence! Set each human free from the pack. So the human regains his or her self, the self becomes Life, Happiness, Eternity (Rev of Arès 24/8, 36/23). We gather together in an assembly, but not to make up a crowd religious or political. We do so to help one another to find Life (24/5), which is not imposed on everybody under a dogma, an ideology, a law. Each human is a God asleep whom the apostle awakes.

Just be an apostle!

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8 march, 2013 (0141US)  
disparity of exposition

Some day our microbic hearts will conquer   
the enormous amoebas of the system   

Equilbre-BalanceWhile I was in Paris doing  missionary work with a group of youth, I from my Kindle by night read a small book by Daniel Cohn-Bendit: "Should we Eradicate Political Parties?!" Cohn Bendit is a libertarian, so he does not come under any party. Would he be in line with my entry 135 "The political cancer"? At least he has succeeded in a career which few men carry out successfully: Being be a Member of Parliament in a system where all parties and lobbies engross all the means of communication. He has only found an unknown publisher of Montpellier (France), "Indigène", for his "Should we Eradicate Political Parties?!" But he has found a publisher! I personally had found no publisher, at all, among 47 of those with whom I had come into contact to publish The Revelation of Arès.

The media are utterly uninterested in our mission.
The disparity in exposition is titanic.

Cohn-Bendit shares ecological ideas. So his thinking, which he claims is free, sees only a narrowed down part of human horizons. This tells the difference between his political concept of freedom and the absolute concept of freedom in The Revelation of Arès (10/10). I consider the word ecological as woolly and even corrupted like the word christian. The ecological produce of my penitence, considering what I mean by ecology, is my soul regarded as the image and likeness of God within me. God… This just goes to show that the human horizons I can see are so much large and complete (Rev of Arès 17/7) that they are not nameable.
In them I first can see our fantastic spiritual potential, the soul. The soul has been born out of a very small number, but is still fœtal in the vast masses. The soul however is the only trigger of upper human potentialities intellectual (mind) and physiological (flesh) as well as spiritual (soul), which raise good, love, happiness so much higher than the ecological social law, but no one gives my soul the media to proclaim this to the world, even in a penny-pinching way.

Before I read Cohn-Bendit's small book I had already intented to go about inequalitty in exposition in my blog and remind the world that there is much less inequality between the rich and the poor than between those who have all means of being heard and those who are silenced.
I do not judge men, I judge the system, the big badly made grinder, that has made men what they have turned into.
The system, whether capitalist, socialist or ecologic, through numberless speeches, books, articles and theses weighs economy according to the GDP, but the GDP is just interested in the priced market and ignores humans. The GDP never works out the inequality in chances of being successful or the inequality in chances of entering into dialog with society. Now, there is no economy without offer or demand, without dialogs therefore. The only ecological difference between a windmill offered to change energy generation and penitence offered to change life (Rev of Arès 30/11) is that the former is very costly and the latter is altogether free, but both of them are generators, of energy by one, of good by the other one.
What's more, penitence when it spreads will result in economical effects far beyond all that economy professors teach. It doesn't matter to us what Mr Hollande and Mr Ayrault's "socialism of supply" or "competitive deflation" (strange clichés), of which 9,998 Frenchmen out of 10,000 do not have the slightest idea? They are leading us to more taxes and more poverty, while we Arès Pilgrims have something else to put forward, somethings else, which doesn't cost a penny, something more clever than the stupid system which has been stifling us so far and they forbid us to use the wonderful means of spreading ideas: Publishing, radio, television, etc. so that we cannot suggest it to the world. We have nothing but the street to convey our message, if that! When the police do not drive us off! Is this equality?
The "Liberté, Égalité, Fraternité" (Freedom, Equality, Fraternity) on the French townhall facades are just wishful thinking. When just a tiny part of a population is in control of media, think tanks, reseach funds (None of CNRS researchers has rung my doorbell ever for 39 years), etc., we live in full inequality. Even the equality of our election system is a fake: Just look at the pie chart of the proportional distribution of votes and abstentions in the 2012 president election in my answer 130C83 and you can see that our current government is based on no more than a quarter of the French electorate.

Our role is first of all to change life (Rev of Arès 30/11) through penitence and then, when there are enough penitents, change the world (28/7), that is, change the system to start with and get rid of it subsequently in order to live in a quite different society. This was the Gospel's plan in Jesus' days and it is still our plan today.
But Jesus was not a politician. Cohn-Bendit, even though he declares himself to be free, has entered politics. Can we avoid entering it? If we can't avoid entering politics, to what extent and how can we do so without going back on our faith? It's impossible without "decolonizing our imagination", as Paul Ariès says, because our Arès Pilgrims thinking is colonizined by the current political manners, which do not fit in our faith. We have to devise a new way of entering politics to alter the balance in power which currently promotes the mighty and the media, so that we may enter into free negociations with the world.
The system suppresses any public exposition of love of the neighbor, all that can bring new empathy between man and his spiritual sources. On Sunday, the system grants a television morning to the great religions, if that! Only if they are respectful towards the system. How can we show the Right Path to mankind, if not in the street? I never stop thinking of the problem of inequality or disparity, because we honest and qualified people have been reduced to a sort of spiritual begging so far.
But we will conquer the inequality of exposition to expose the Word that will save mankind in a voice that will beat the earth (Rév of Arès xLv/14).

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february 5, 2013 (0140us)  


In The Revelation of Arès the word happiness is rare.
Actually, happiness is everywhere in it.
It is the invisible air that its reader breathes.
Just as the universe is in an astronomical telescope, happiness is the Great Whole to which the Word brings us.
Why change the world (Rev of Arès 28/7), if the action does not end up at happiness?
Happiness is the Reason why our faith is active.
The word happy is still rarer in The Revelation of Arès. At the verse (28/15-22) it describes one and the same type of believer, the man or woman who keeps on unfailingly with penitence under the hard circumstances, which the beatitudes mention: scandal, poverty, servitude, hunger and injustice, whilst retaining virtue, love, peace, generosity at sharing.
At the verse (9/6) happiness means intimate bless between husband and wife; at (37/9) it means happiness kept in grief ; at (xxvi/12) it means happiness kept in hardships.
It is just at the verse (36/23) that happiness has an absolute meaning: Happiness is not weighed in time, but in eternity. That is the whole point; there is no need of development. Absolute eternal happiness was what I was thinking of when entitling this entry happiness.

The world has continuously used the word happiness since time immemorial in all possible forms, even extreme ones. The Frenchtelevision channel M6 presented a show called "I’ve decided that I’ll be happy" on January 31 and told that they would soon present another show called "Happiness can be learned." Not prostitution, but happiness trading in my opinion is the oldest job in the world.
Modern philosopher Vincent Cespedes, the author of "I love you, another love policy" protests against the "happinessism wranglers" ; he actually does not do anything but be akin to all those who for millennia have claimed that happiness is just a question of training or formulae, or of escape from realities, or a matter of elation or euphoria.
Another modern philosopher Pascal Bruckner writes in an antinomical way, "I love life too much, so I don’t want to be happy," which does not mean anything, but permits him to publish a maxim which makes him different. In short, people on earth can only talk through their hats of happiness either relative or momentary.
We Arès Pilgrims do not refuse to accept times of happiness in our earthly lives, but we aim to absolute eternal happiness in its beginnings which the joyful festive times of penitence give us (Rev of Arès 30/10-11), thereby we puzzle those who can see happiness only as momentary exhilarations or raptures unrelated to penitence, which they see as something sad while we see it as joyful.
As penitence  makes us happy, we have been somewhere else already.
We know that the path upwards to absolute happiness is not the way of the seekers after earthly happiness. Actually, we accept earthly happiness as well as absolute happiness, but we do not mistake one for another.
We are aware that absolute happines, that which Adam lived through in the Garden of Eden, is not weighed in time but in eternity (Rev of Arès 36/23), it is Life totally free from worries, diseases, aging and death.
Life beyond life.

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17 january 2013  (0139US)  
happy new year, my neighbor!

The man that saves me from the fire has no face,
no citizenship, no religion. He's my savior.
So it is that I have to see my neighbor.

Happy new year, neighbor!
Who is my neighbor?
This is seemingly simple, my neighbor is the other one.
Yes, but otherness is so infinite that it is impenetrable!

Who on earth is the other one?
When I look at the other one throughout the world and under all possible circumstances, I see he is so various, infinite or indefinite in every respect, that I catch myself seeing a large number of others and doubting if each of them is my neighbor.
In 1492, the year Christopger Columbus discovers America the dwellers of which, Caribbeans and Rad Indians, we Europeans are going to slaughter,  Isabella of Castile expels the Jews from Spain. A Caribbean, or a Red Indian, or a Jew is not the neighbor of an European.
Twenty-one years later, in 1517, Martin Luther founds Protestantism. The Catholic and the Reformed are going to kill or harm each other for centuries. A Protestant is not a Catholic's neighbor and so conversely.
Even once resigned to different religions, Europeans do not experience love: All in all they're interested in the other one not much apart from destroying him, which was done only 100 years: World War 1, 70 years: Auschwitz, or 25 years: the Gulag, etc. ago. Little time actually, almùost nothing on a historic scale.

For instance, Mr Sarkozy yesterday or Mr. Hollande today. Is he my neighbor, since I am assailed with an irrational apprehension whenever I think of him? Quite frankly I have doubts not about the Evangelical principle, but about my real knowledge of what my neighbor is whenever I think of a man to whom I as a man of God means less than his dog. I have to learn much about what the other one is to me.
Otherness is still nothing but the withdrawal of each man, to his self, his family, his village, his ideas, simply to exist, since he does not exist for the other one.
Oh! We have not been short of humanists to call on us to love, from Jesus to Erasmus and Albert Camus… in books.
But in reality I am unsure if things are better.
Things are better but just seemingly. The other one takes up my job, he puts his durty feet on the seats of my train or bus, he takes my family allowance and my national health and pensions money. The "witches of my neighborhood", as Montaigne said, are still there with their veils on their heads, or bubus, or gossiping tongues.
To think that lots of people are interested in their dogs, their cats or in extraterrestrial aliens before they are interested in their neighbor.
All things considered, the neighbor is still someone to be created in my mind.
So it is highly appropriate to wish my neighbor to be born within me by the day in 2013 and wish my mission to be unfailingly spreading two concomitant ideas: Man has to be penitent, that is, to love, forgive, make peace, look for spiritual intelligence and freedom, and penitents have to look for other penitents and so on, ceaseless series of penitents looking for penitents in the course of the generations coming.
This is the fundamental Message of The Revelation of Arès.
Work will not be in short supply for my old years.

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december 28, 2012 (0138us)  
happy new year, celine!

Celine cleans the turnet in May, 2010

(a snap by Sister Christiane during the 
spring cleaning of Arès's Holy Place)


Sister Celine, you have just entered the pantheon already large where all the brothers and sisters gone there ahead of us are now.
It is in the middle of them that I say my night prayer. I knee down and call them:, “Come n’ stand around me! Come, Alphonsine, Eugénie, the Pierres, the Claudes, Michel, the Bernards, etc. ! (a flood of names). Let’s pray together!"
This I told into the microphone yesterday 27 December in Montussan crematory to all of those present to say their farewells to you Céline, while I reversely told you hello, because I will say a lot of hellos to you from now on. I saw the eyes of the incredulous, a lot of them, stare at me as if I was some retarded man, then.
I had not fixed any speech.
Back from a mission trip four hours before I was only just able to say what I lived through and thought of.
I did not speak like a religious person or like a very proper necrologist of the 21th century, but like an Arès Pilgrim, like someone most of the audience was quite new to.
Céline, your family and relations, your friends and your colleagues understood that I believed neither in the paradise nor in the hell, but that the world of the living and the dead is all one to me, because we all are in a state of transition, either living people going to die or dead people waiting for life to get back on the Day when Good is triumphant, and because what splits us is thin, just a plain veil of invisibility between the flesh and the infinite expanses of the universe.

Beloved and highly regarded Céline, on a one hand I understand your husband’ sorrow, because I easily imagine my own sorrow if I lost my wife Christiane. On the other hand I cannot do mortification (Rev of Arès 33/32-34) for you especially, because I have done mortification by now, constantly, for all of my late brothers and sisters.
As I am forced to work till my dying breath, as a missionnary, letter-writer, blogger, manager and so on, I cannot eat less than I eat, sleep less than I sleep, in short, act more unaffected and more mortifying than I do. So my personal mortification is my night prayer, which I from now on am going to say with you, Celine, on top of Catherine, Maximin, Sylvie, Reine, Raoul, Maurice, Armand, Caroline, etc. (a flood of names).
But among the deceased, whom I can’t mention all, because they have been too many of them since 1974, you are going to play a large part in my mind. Your penitence, your mission, your devotion to achieving The Revelation of Arès were more appreciable to me, because you were closer to me, so that in my eyes limited, partial, unfair, which can’t see all of those who are as good as you or better than you, you were more remarkable, a pet…  You were at work to restore Life (Rev of Arès 24/5), just as every Arès Pilgrim does, and you are carrying on the task of restoring Life, because Life is a concern for you where you are now as much as It is for us here below
So, Happy New Year, Céline, in your new dwelling!
Let’s work together !
Let the Father of the universe give you a bit of his Power and Light (Rev of Arès 12/4) to help us in the task which we are achieving with many difficulties amid the darkness of the world, which, had we observed it well, we could see looking like a tomb because of sin. We Celine and we humans are really not far from each other.

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december 1st, 2012 (0137us)  

God mourns prophet Jesus murdered.
But God can't be shown.
He can only show his Sadness (13/5) by mixing
his unseen Tear (xxviii/17) and Mary's visible tears.


“May I pray to Mary? ” some ask me ?
I reply, “Yes, you may. The Revelation of Arès says so.”
“Therefore, Mary exists and can answer a prayer?”
I reply, “No, she doen’t exist. ”
Some inquirers glance at me, as if I were mentally disturbed.
Then, I explain: When I was given The Revelation of Arès I was a cleric of the orthodox church, which is Marian like the catholic church. My Marian culture, which the daily meeting of my eyes with the word Mary in The Revelation of Arès (9/6, 11/2, 12/12, 30/5, 32/2, 37/6) used to fossilize in my very poor thoughts took years to vanish. My mind kept God masculine and it was all because I had believed before 1974 that God incarnate was male Jesus ; God as a male, therefore split off from Mary, a female. What’s more, the name of a prophet’s mother, to me then the Word’s mother (Rev of Arès 11/2), which the Wise one aware of my cultural detention and the time needed to free myself from it, used to name His fondness and pity size.
Since time immemorial, because of the huge weaknesses (Rev of Arès 36/5) into which Adam (2/1-5) had thrown mankind, the Creator had told His Father side by naming Himself God, Yahweh or Allah, Brahma, etc., from His Mother side by naming Himself Mary or otherwise, so He used to present Earth’s children (33/9) with a reality they could only find unintelligible:
God is not sexed!
It took me twenty-five years to feel Him as the All Other, altogether feel Him as the infinite Being, whose spiritual image and likeness (Genesis 1/26-27) I had, but whose nature identity I did not have, at all.
Even today my mind cannot, but like an axiom way too highbrow to be expressible, imagine a Supreme Being who is far beyond Father and Mother. A Being admittedly material as the Maker of matter, I cannot conceive His substance and way of functioning, because He can both narrow to the size of a big nail (Rev of Arès ii/21) and He more than huge, infinite, can continuously create an infinite universe (xxii/12).
How and why is that Sanctity, Might and Light (Rev of Arès 12/4) interested in humanity, a minute fluff of dust under His or Her boundless bed, and in me or you less than infinitesimal and so much numbed by sin that it takes us twenty-five years to understand that He or She can be Lord and Mary at the same time? I do not know, but that’s how reality is and, what’s more, He or She couldn’t care less about your way of praying (Rév d’Arès ,25/6), provided you are penitents.
Performing the real piety is not glorifying and not beseeching, but it is achieving (Rev of Arès 35/6). You are not forbidden to glorify and beseech nevertheless. If you beseech—which irresistibly is only humain in extreme pain or worry days—turn to the Mother’s or Mary’s side rather than the Father’s side, but never forget that humans has besought for millennia almost unsuccessfully, because the small remnant of penitents (24/1, 26/1) capable of forging the link between souls and Heaven, which The Revelation of Arès calls polone (Rev of Arès xxxix/12-13) —something like a collective soul, another thing that we cannot conceive yet.
As to me, I stopped praying to Mary years ago, when I grasped that there was one Strength of Good only, whatever offshoots It might have. I take no more than great care to do penitence, harvest and utter the Word to achieve it, but I understand that some people need the motherly side of God to feel cherished and protected.
A few worshippers of Mary ask me, on a distrustful tone, “Had Mary never existed, who might be the Mary that appeared in Lourdes, La Salette; etc?”This is the Mary, I reply, who likewise appears in Orthodox countries (but it’s the real one then, but not the fishy peaky Catholic ghost that showed in Lourdes). This is the one known as Fatimah, Muhammad’s daughter, who appears in Muslim countries. This is the one who appears in India and who is called Kali, Devi, Usha, etc. a whole slew of goddesses. In short, this is the apparition of everywhere in the world under myriad names, only because we biological beings are not the only living and that the invisible life all around manifests itself sometimes, but that goes for it just as that goes for Mary, man wants to shut in the apparition—nothing but non-physical life—in a closet and put a name on the door.

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november 3, 2012 (0136US)  

Rose (photo de sœur Christiane)

O young brothers and sisters, remember my lesson of October 21st : You are no propagandists, but apostles. The harvest is a sacred action. You have to make yourselves sacred through prayer, because it is The Revelation of Arès that you achieve and ask people to achieve.
You are the Light (Matthew 5/16, Rev of Arès xxii/7) and here I add that you are love. Love is the essential flower of the sacred. Evangelical love.
French, what a poor language! Only a word: amour, and its verb aimer not only to mean propensity, attraction, choice, craving, passion, which are just contingent or possible, but also the will to identify oneself with others, which evangelical love is.
Whenever I love evangelically I from a sense of duty and for my salvation want to identify myself with my neighbor, whoever. The word "whoever" points out that I by loving become integrated into whole mankind, I find it within myself. I have the comprehension, the patience, the will to listen and the compassion which I have had towards myself : You shall love your neighbor as yourself (Leviticus 19/34).
But here's the difficulty: Evangelical love is intentional and voluntary unlike other kinds of love, emotional, romantic, parental, filial, carnal, which you can't choose or experience to order. This is why evangelical love, love for  all of humans, including those who have the pus, the worm, the hook on their lips (Rev of Arès xxii/8), is an act of penitence, a willful act, existential if ever there was one, like the forgiveness of all trespasses, like peace, like spiritual intelligence (32/5) as a counterbalance of intellectual intelligence, like the absolute freedom of the man free (10/10) from all prejudices and fears.
To love evangelically is to love absolutely therefore, just as the Father loves absolutely, so that He calls Himself excessively loving Father (Rev of Arès 12/7), because He loves very much more than what man commonly calls to love. The Father loves absolutely just as He is absolutely free from all prejudices and fears, just as His image and likeness, man, has to make himself free. We can easily infer from this that none of us will achieve ideal love until a lot of generations have gone by, but from now onwards we will make a maximum effort to love.
As things stand at present any human capable of evangelical love is to be snubbed by the wicked and the stupid, but he or she will have an enormous advantage, unseen at the time but real in the absolute: He or she will never meet oblivion, whether God's Oblivion or men's oblivion, whatever contempt he or she will be held in by rationalists, who will spread the subtle poison of nasty rumors over his or her footsteps. For all that the Assembly will not make him or her a pious picture or a myth; it makes him only a worker of the universal Salvation. The human that loves evangelically extricates from the night and dust of millennia strengths which cynical mankind cannot see, but which are capable of re-creating the world. Evangelical love is always a reference point.
The excessively loving human in the image of the excessively loving Father puts things right in the schizophrenic world, makes the impossible unity possible, builds up the being diluted with the system of Adam (Rév d'Arès 2/1-5), wards off the curse upon the Babel cities and the Behemoth nations which stifles the remaining small human units, refutes the lies that have spread all over the earth. The human that loves commits himself or herself with all his or her mind,  soul, flesh and blood in this world's existence to make it again? There will be no re-creation of the world without love!
Against the uncertainty and short-livedness of the world the excessively loving human sets the image unseen but forever live, impregnable, indissoluble in his depths of the garden to be restored: Eden. Only love will be able to weave the mankind's bonds now slackened or undone. It is this repairing that is called Salvation, because loving is binding anew, reuniting.
oh the loving one does not miss anything of his soul's anxiety and  unappeased conflicts, his inner coolnesses, but he can overcome them; love enables him to find to a greater (in this generation) or lesser (in the next generations) degree that vital energy that is going to recreate Earth. All has to be sewn up between humans and love provides him with the thread and needle. The thread snaps often, but the loving one had begun the slow existential rebuilding of the world . He becomes the loving hero (Rev of Arès xxxv/4-12).
wears out the crusaders' hawkish pride, it substitutes the Creator's Arm for man's arm: a feeble arm (Rev of Arès 33/20), a moumia's arm (mummy's, xLix/7), the Black one's arm (xviii/11), the drooping  arm (xxvii/5), the wicked's arm (36/13), the crucified one's arm (xxxi/2); the through love the sword that kills turns into the sword that creates (35/14).
the flower of the sacred, an eternal rose all along the path to the Saint's Heights will permit us to find the lost Garden. Does anything else than love permit us to build up plans to change the world, revisit the lost Eden?
Only love is going to reinforce the sacred and blow evil down. Love of the neigbor, of the one with whom we identify ourselves, whether he is a friend or a foe (Matthew 5/43), feeling within ourselves his joys and his pains, only love gives us a premonition of our own existence. Nothing is stronger than love to give us consistency and strength.

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september 28, 2012 (0135us)  
politics's a  cancer

"We all will be ruined in 10 years..."
Jacques Attali (2012)

Jacques Attali

Competent management, yes! Politics, no!
Amid all that malfunctions in this country just take the national debt!
On April 4th, 2006, my entry 16 was about it: 1,140 billion Euros.
On April 4th, 2012, only six years later, the national debt jumps to 1,791 billion.
But how had they ruled the country until President Giscard d’Estaing to do without a national debt? Although it was a black king, unjust, partisan and profiteering, politics had nevertheless been a reasonable manager until then.
Ever since then, politics has badly run the country. While claiming to get it out of the free-market nightmare, politics has turned into a financial cancer that consumes society.
When the Left took power after Mr. Mitterrand’s election, 1981, I greeted it, but from 1988 on I stopped voting for the Left for the first time in my life. I had just understood that ideology without competent men was worse than the bourgeois spirit. I had just understood that the Soviet bloc was going to collapse because of a 70-year poor management, and that Mauroy, Fabius, Rocard had also been poor premiers, who had ruled in ignorance of real society specific to ideologists and through the debt. The Right back to take power found out that the French were not at all conscious of the debt and ignorance, became unscrupulous and extended the damage.
And these bad managers, left-wing or right-wing, are not required to answer the nation that they have overwhelmed with a huge debt. A debt that cannot be repaid without taking a tragic turn: Pillage of the wealthy and savers? Inflation? Stock market crash? In short, a ruin? Those sort of bloodless war… which after the 1914-1918 and 1939-1945 wars will be a new negative legacy of politics.
Can’t anybody see why the princes of the political religion like those of the religious religion, the black king like the white king, are regarded as evildoers in The Revelation of Arès (xxxvii/14)?

Can men live without politics? Yes, they can. This is why the Father has given his Revelation in Arès again, so that men can see through It what they cannot see through speeches and media.
To cut the issue short let’s say that there is an unstoppable reality on which the whole world and politics live, which continually reemerges and which has exhausted all the ideologies that have sought to delete it. It is the firm.
No thriving firm can ever been born of the people or of politics. A firm is born of an entrepreneur, a rare valuable captain of industry, even if he or she is execrated. The people or politicians’ will has nothing to do with a firm and entrepreneur’s appearance, and yet firms and entrepreneurs are the nourishing fund of society. This is why Jesus often compared the Creator to an entrepreneur — Parables of the talents, the Workers in the vineyard, etc.
We all, politicians included, live on the entrepreneur, who knows how to manage. Let him manage, then and be answerable!
It remains that we have to spiritualize him, make him conscious that he can be worth a fortune like Job, but that he like Job is an earthly mirror of the Creator’s Love.
Only two relationships between employers and employees are workable: Whether it is the never-ending struggle through the trade unions channels or love.
The Word says that love, which means quite new relationships, is possible between all of men, between the people and the firms that employ them therefore. The relationship that communism has implimented: The mandatory consent through law and suppression has shown its horror and inability; it is not workable. Society has to find like a termites’ nest a conscience of its own, which goes beyond the sum of all consciences, a soul that The Revelation of Arès calls polon (xxxix/12-13).

All this can be made but in small human units after the big structures and frontiers have been dismembered. The big nations are to be reduced sooner or later, because they are becoming unmanageable, geneses of dictatorships, godsends for politics which enables any man mediocre but filled with cheek and all guns blazing can shine. Dwarfing the social groups may be the only way men will find to cut and pass through the mesh of a crisis soon inextricable and flee from it.
To those who tell me, “What can we poor individuals, who have entered unto penitence (8/6, 31/12, 33/13), do against the monsters which the great nations, their great politics and administrations are except meekly die of the cancer they infect us with?” I reply,
As far as sociology is concerned man never makes up anything. All is potentially in existence in the Creation. The delicate point is the time of revival of Good. The Father has chosen His time. Just as He chose the time when the Romans or Greeks would soon be susceptible to the Sermon on the Mount to express it through Jesus’ lips, and just as He chose the time when the Arabian paganism was weakening to issue the Quran through Muhammad’s lips, he chose in 1974 and 1977 the time when a world crisis was getting under way imperceptibly to be listened to by a small remnant (Rev of Arès 24/1, 26/1) of men and women capable of starting the heavy process of changing the world (Rev of Arès 28/7).
The future is near when men are ready to think of a reasoned reformation, which can only be made through what The Revelation of Arès calls penitence.

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september 1st, 2012 (0134us)  

The volcano of Good, that will substitute for
the volcano of lava, is in your heart as yet
Volcan1The Revelation of Arès concludes by saying :

I wash your heart (and) you wash the brother's heart.
The Iron, you are its edge.
I breathe, your hair (falls out like) the rock of fire flow, it covers the earth,
it opens the gate (to the world like) the rock of fire (opens the volcano, the gate to the earth) (L/1-6).

These words mingle the present and the future, because the present brother, as a penitent and harvester, works out the future; he is the future.
The changed world (Rev of Arès 28/7), the Garden (ii/18, xxviii/21) of Eden, is certainly the extreme future, that of the Day when time stops, but it already has a potential existence in the present penitence.
Before then, even here and now, quantities of patches, even very small patches of garden can appear.
Each penitent and harvester can create, hoe (xvi/17, xxx/7), pick and maintain his or her garden. His or her descendants will feed on it and it will expand from generation to generation.
If the Garden (Rev of Arès xxviii/21) of the changed world where the Fruit (i/17-19) will be constantly ripening and Good will flow like the rock of Fire is not yet sprouting in the penitent's small patch of garden, and if a very small volcano is not yet smoking Good there, something is not yet achieved in his or her spiritual life.
Today we are preparing the big volcanos that Good instead of lava and the Iron of love instead of the iron of fetters and weapons will gush forth from.
A miracle of the achievement, the small patch of garden with a very small volcano already holds a spiritual wealth, which the huge Garden of Eden and its huge volcanos of Good will hold on the absolute increase.
Either immensity or smallness, the size is not the point. The deciding factor is penitence and the harvesting of penitents, which give its Good to the present which is the future.
Good, which the public cannot see, because they imagine it to be different, is only perceived by the brother with a washed heart. He alone can at the moment see the gate open, through which the rock of Fire, the logos — "word", "speech" and "reason", "The Logos \ what is forever \ men are unable to understand it" (Heraclitus, entry 128) — and its concepts as yet unthinkable to a world long educated about quite different values.
But gradually Good will be perceived by the public and from then onwards we will see a problem will arise. When our own thought spreads, it will be likely to standardize and pall, and to avoid this the mission will uninterruptedly fill the air pockets which could make the angels of apostolate drop and a religion set up instead. The rock of Fire is also imagination uninterruptedly awake and fertile. Each believer is an apostle and an apostle is never at rest just as God is never at rest, as He creates the universe uninterruptedly.
All that is very simple is very difficult. Very difficult does not mean impossible. But then we realize that The Revelation of Arès makes man the co-creator of the world, the one Adam was before his wrong choice (Rév of Arès 2/1-5). The Creator does not make us what religion teaches, sheep which follow the shepherd without a second thought. He makes us sheep which create and rebuild the world (28/7) asking themselves a lot of questions uninterruptedly and bound to solve them. Every one of us is the 100th sheep found, therefore, but not one of the 99 others. Every one of us is the sheep whose return makes the Father happy (Matthew 18/12-13).

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august 4, 2012 (0133us)  

SpiragraphOne fine day, Lucette P., a lady lawyer, a great supporter of our mission for many years, now gone to where our last breath will hustle all of us, planned to publish The Book (2d part of The Revelation of Arès) without any bracketed words.
She thought that only what had entered my ears was true. She had doubts about whatever has entered my heart, printed in brackets. In other words, the sound but not the Core (Rev of Arès xxxiv/6-12).
I replied to her, "You're acting rationalistic like in the courtroom where the witness's voice, but not his thought, is heard. During the Theophanies, 1977, I perceived both, because the Father put me in a state of complete perception. The prophet is the one that perceives all. She dithered for some time just to save face, and then gave up her plan.
Lately, I received a few messages to warn me than a Sister Maryse wanted to publish The Revelation of Arès without my footnotes and commentaries, which she would consider as doctrinaire and unbearable.
I answered, "My word is the Word of the Father (Rev of Arès i/12, xxxi/10), I've got the Wind, I speak to the brothers as the Father does not speak to them (xx/12-19) and the part of the just prophet (35/5, xxxi/10, xxxvii/2) is to explain. I have never forced anybody to listen to me and, anyway, just as Gamaliel said to the Sanhedrin, "If my words are just mine, they will destroy themselves, but if they are God's, nothing will ever destroy them. Never fight against God (The Acts of the Apostles 5/38-39)."

Knowledge... About The Revelation of Arès do I have the knowledge of It or only a knowledge among others? I have the knowledge. I've got it along with the Word. If I had not, could I be the Justice of the just one (Rev of Arès xxxi/10)? Nevertheless, some say that I have got a knowledge, but that it is debatable, and others say that I have misunderstood the knowledge and they correct it. Who can know and what is to know?

Can I in one way or another compel anybody to believe in my knowledge without his agreement? Anybody can say he believes, even if he does not believe inwardly.
In one way or another again, all of our missionaries know that the witness to the only real Master does not carry very much weight with the swarming master (Rev of Arès 18/1-3) of the world, who knows everything, has understood everything, shrugs his shoulders or feels outraged while reading The Revelation of Arès. Not two weeks go by when I do not receive a letter from a condescending explainer or a disexplainer. Is this because people do not agree that I say what I say and do not come under the control of what all others say? Is this because people want the truth to be democratic and be discussed by everybody, even though endlessly, but never to be given by one head? Is this because every man wants to find his way only deep down by himself?
In short, people do not want a single Thought, but The Revelation of Arès is not a Thought. It is the Truth, if that! It is the Truth that is not, but that could be, if the world changed (Rev of Arès 28/7) for the better. In other words, it is the knowledge of what has to be, but not of what is and may never be if the sin of sins (38/2) comes up before the change is made.

The Truth of The Revelation of Arès is not a correspondence between the speech and the fact, but it is between the speech and the Design, the achievement of which is man's prerogative. It is the exact opposite of religious dogmas which can't see God but as the purpose of everything on earth.
Now, The Revelation of Arès sees man as the purpose of everything on earth. It is not a knowledge which solves "the darkness of the mystery of humans doomed to the freedom of Good as well as Evil (Jorge Semprùn)." It is is just the knowledge of the alternative. The ones who see it as an absolute knowledge waste their time. The ones who see it as the logos (reason) have a better understanding: The Father's reason is that Good should be preferred to Evil, but he leaves man free to think of the opposite. His Truth is not the undisputable privilege of a Master who punishes his opponents, but it is a free choice. It is why a Socrates, for instance, might be a prophet when he insisted he did not know anything in order to help others think better, just as The Revelation of Arès does not know where man will go, to Good or to Evil; it does nothing but warn that Evil can lead to greater and greater sufferings, but does not keep man from preferring them.
All we The Revelation of Arès missionaries have to do is call on people to prefer Good by reminding the indifferent or the unconscious of the spiritual strength, which any man can awake within himself, if he wants to bring out the "powers that do or undo truths (Paul Valéry)", and that the truth of The Revelation of Arè is the best, even if it is neither the only one nor the most convincing today. Can we thereby better see that we are not a religion, but a knowledge, the knowledge of an alternative still possible, though we don't know how long it will be?

Do the Bible and the Quran give anything but alternatives? Whatever in their contents is not an alternative, but an absolute reward or an absolute sentence, has been added by man. To do so the transcriber often had nothing to do but change a word or a few words. But God is Mercy, because He admits that there is such a thing as Evil and through His Compassion shows the way to Good as an alternative. Everybody is struck by how opposite are the sentence "In the Name of Allah the Merciful, the Compassionate", which tops every sura, and contents that proclaim merciless convictions.

Man is endowed with an autonomous power of choosing, so that the Word would get nothing more even if It would be a kind of masterful absolutist announce; man would keep on choosing. In his foreword to "The Encyclopedia" unbeliever d'Alembert said "Each man thinks all by himself", unaware that he thereby expressed the real faith. If we trod the streets like Evangelists warning that the alternative is Christ or Hell, we would be judges, but not apostles. But, if we were not aware that a small remnant of penitents will be enough to save the world, we would not be better than Evangelists when we tread the streets showing two ways: The way to Good, which will lead mankind to God, even those who do not believe in Him today, and the way that Adam has chosen (Rev of Arès 2/1-5), wherever it leads to, and if it leads to the frozen darkness (16/15, 33/33) or to the sin of sins (38/2), you can believe me, people don't give a damn about it just as a smoker doesn't give a damn the smoke.
Our knowledge gives strength to our faith, through which we will make the small remnant of penitents who will save the world, but if it consisted merely in an argument of propaganda or a highbrow reasoning , let's admit that the future would not be guaranteed.

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july 11, 2012 (0132US)  

We Arès Pilgrims are not Buddhist, but I've got a bone to pick with a friend of my parent, who had lived in the Far East, and taught me as a teenager that the Buddhists were "pig ignorant numskulls." I used to keep that prejudice as stupid as summary until 1974-1977.
Le Bouddha
The Revelation of Arès does not mention the Buddha, because he is far away from the Field that I am allotted to by it (Rev of Arès 5/5-7), but it has inclined me to think of him as the first messenger of love, forgiveness, peace, spiritual intelligence and absolute freedom, in other words of penitence. Not only do I correct my prejudice against him in this entry, but also I think that some idea of his teaching comes in handy for my brothers.
It is not easy in only sixty lines—but I'm trying—to sum up the ideas of a tremendous complex Buddha, who lived 2,500 ago. About at the very time Socrates lived in Greece. Here I refer to the Theravāda or The Ancients' School or Hinayana Buddhism, the Buddha's original teaching at variance with the Mahāyāna, the Great Vehicle, which was to appear later on, a form of buddhism widely stepped up and warped (religious, theistic and even polytheistic, ceremonial, superstitious) like Tibet's Buddhism which is as unlike the Buddha's plain pure teaching as the Catholic Church is unlike Jesus' plain pure gospel.

A prince, who was born and raised in the country now called Nepal, Siddhattha (Sidhārta in Sanskrit) Gautama was married with
Yasodharā and had a son, Rāhula. When he was 29, he forsook everyone and everything and went in search not for God and the salvation of his soul, because he did not believe in either, but for a solution to global suffering. When he was 35, he found it, sat down under a tree—The Bo tree—and became the Awekened one = the Buddha. From now onwards he preached all over India for 45 years. What did he say?
Man can free himself from all bondages. "Each one is his own refuge." Each one can reach the nirvāna (see below). Unlike some widespread opinions Buddha did not found the sangha (the monastic order) and his knowledge, which contained nothing esoteric, was destined to humain from all backgrounds. The Buddah's broad-mindedness was so much so that he did not teach a religion, but much more: a life wisdom. "Never say I believe, but say I see and I understand." Saddhā is translated as faith, but it really means confidence in correctly understood life. Buddha did not acknowledge that anyone had a right to the Truth. He thought that sectarianism and even points of philosophy and general knowledge of no straight use to salvation should be ignored. Hence the "pig ignorant numskulls" of whom my parents friends used to speak.

At the root of the salutary knowledge he saw Four Noble Truths, in Pali (the language of the Buddhist canon): Dukkha, Samudaya (beginning of dukkha), Nirodha well-known under the Sanskrit name Nirvāna (end of dukkha), Magga (the path that leads to the end of dukkha). Dukkha means "pain", but Buddha overflowed this meaning widely. Here we broach all that is deep, invigorating, but undefinablewith words and only definable with real-life experience in the Buddhas's teaching. He was neither pessimistic (some see him so, though) nor optimistic, but yathāboutam = unbiased. He saw no bliss or sin which deserved mens' particular attention; it was better to follow the path of perfect freedom and peace through which men can evade dukkha. Dukkha is an unclear notion in our languages; it is an untranslatable multipurpose notion, because life is not defined as bliss and pain, which are relative and can be exceeded : "All that is impermanent is dukkha." What we call "a being", "an individual" or "the self" is a combination of strengths physical, menta
and continuously changing, which can be divided in five aggregates (matter, sensations, perceptions, mental formation, conscience) which all together are dukkha. Conscience is neither "the self", nor "the soul", nor "the ego", because there no such thing as a conscience, wich is of many moods, and a man has as many consciences as there are conditions of their appearances. All never ends up changing. The Noble Truths are very complex, shrewdly psychological in places, so I can't elaborate on them now, but anyhow"whoever sees dukkha sees the birth and the discontinuance of dukkha and sees the path that leads to the discontinuance of dukkha."
Let's turn our attention to the second Noble Truth: Samudaya, and the third one: Nirvāna (in Sanskrit) for a moment.
Samudaya is the birth of dukkha caused by the thirst (tanhā) for greed, pleasure, power, etc., of which all the misfortunes of the world are the result. Here the concepts of kamma (well-known in Sanskrit as karma) and of re-birth. Buddha saw kamma as volition (act of willing) but not the result of the karma, which Western reincarnationists put forward. An awakened one can't produce any karma, because there is no such thing as the self, therefore running after the self is never-ending, and he sets himself free from the thirst for continuity. An awakened one never meets rebirth. The kamma or karma is by no means a process of moral justice or a play of punishment and reward, but a play of action and reaction. A being is just a combination of physical and mental strengths, said Buddha. Death is the the stopping of the physical strength,but the will to exist is a tremendous power which drives all lives and the whole world and never stops acting when the flesh dies and appearing in a lot of other forms which we can call rebirths, just as we as terrestrial beings never stop being born and then reborn repeatedly, because nothing is permanent. We are far away from the poor rudimentary concept of reincarnation that our reincarnationnists have.
According to Buddha there are no such things as a self or a soul (atman) and the life strengths keep up acting without any soul. This is a string that goes on without ever breaking.
Nirvāna is not translatable, just as dukkah isn't, but its Pali synonyms : tanhakkaya: the dying out of the thirst, asamkhata: the unconditioned, virāga: the lack of desire, nirodha: cessation, give an idea of its meaning. Buddha said that "the nirvāna is the end of the future ,the dying out of desire, hatred, illusion; this is the absolute. "To be free from vanity, to kill thirst, attachment, stop the continuity… It is the non-born, the non-becoming, the unconditioned… It is where there are no length or width, nothing subtle or rough, no good or evil, no name or form, no coming or leaving, no birth or death, no object of feeling can't be found in it." Nirvāna is neither positive nor negative, because nothing can render it "just as a fish has no words to describe what's going on out on the ground." The nirvāna results of nothing, because if it had a result, it had a cause, it would be conditioned. ne résulte de rien, car s'il était un résultat il aurait une cause, il serait conditionné. A question like, "What is there after the nirvāna?" can't be asked, because it is the final Truth. If it is final, nothing can be found afterwards. " The nirvāna can be reached in the present life, it has no relationship to death… Here we are connected to the Buddha's tremendous inexpressible wisdom.
The Buddha's teaching was aimed at everyone, monks as well as common people, wherever they lived. Sāriputta, the Buddha's main disciple said that a man can live as an ascetic hermit and be impure and that a man can have with a family and a job downtown and be pure. Besides, a man that spends his life in loneliness makes a serious error, because love, compassion and being of help to others are fundamental actions, even to monks. "To adore is to carry out one's duty towards others."
Buddhism is a way to life; nothing is compulsory in it. It is not a religion. The Buddha was a realist and said that, had the material well-being not been an end in itself, it was designed and even necessary to promote spiritual life. He incited people to economic prospérity, financial help for business and good wages for workers. He banned the weapon manufacturing. He advocated confidence (saddhā) in the spiritual,ethical, intellectual values, respect for life, charity, wisdom, nonviolence. He threw out theft, adultery, lies, drunkenness.

An Arès Pilgrim has probably spotted the points that keep him off and those that bring him close to Buddha. On the one hand, Buddha did not believe in God or in the soul. On the other hand, he recommended a way to salvation similar to the penitence and did not found any religion. Whoever thinks can see that, if we are not Buddhist , we all the same are closer to Buddha than to
the pope and its religion and even all religions. Be that as it may, if we have a good idea of the job we have to do to bring men together closer to the very simple notion of the Salvation of individuals and of the world just as The Revelation of Arès gives it to us in the Field that it points out to us, we can also see that the Father has made Buddha prepare the way for the prophet whom He will send beyond our Field.

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june 24, 2012 (0131US)  

Courir vers la SaintetéThe 2012 Pilgrimage has begun.
The pilgrim who comes and take the Fire (Rev of Arès xLi/3-7) says, You are the only Saint. Let your Sanctity prevail over us! (12/4), but does he feel the Sanctity? No. He can only live It.
Indoors the pilgrim can see four walls and the roof structure between which the Father spoke in 1977? Outdoors he can see trees, hear the world's noise, breathe air, get the sun by day and watch the stars by night, but how can he feel the Sanctity?
He cannot, unless he changes his life (Rev of Arès 30/11) just as God changed His Life when he said to Noah, Never will I doom the earth because of man (Genesis 8/21).
So Eternity (36/23) and Sanctity are not horizontality, but dynamics.

Against the world (Rev of Arès 3/2, 34/1, etc.), which says that nothing can change beyond the laws of science (26/3, 28/19, 33/6), we say that man can change (30/11) and make the world change (28/7) so that there will be neither days, nor nights (31/8), nor death (xxxi/4).
May I add that Sanctity is perfection? It may be so, but perfection can only be made out within a system of well-known values and we know almost nothing about God.
We at least are aware that Sanctity is dynamics, an appearance of Forces which the Arès Pilgrim picks up.
The first Force is that of life. No thing such as life without God, neither lower lives like that of trees, that of the world's noise, that of the sun and galaxies, nor higher lives like that which an Arès Pilgrim comes close to through penitence: Life (Rév of Arès 9/6, 24/3-5, 25/3, etc.) that he chooses as an ideal against the lower ideal that Adam chose (2/1-5). It is in and by the higher Life that the Father is the Saint par excellence. This is why there is no concept of Sanctity but in Him. He is indeed the only Saint.

We cannot be aware of all the appearances of Sanctity, but we can say that it appears in the Burning Bush in front of Moses (1300 before J-C) or in the Stick of Light in front of Mikal (Arès, 1977). Take off your sandals, for you stand on the Saint's ground (Exodus 3/5), says God to Moses. God puts between Himself and man a fence that will disappear only through penitence, The Reveation of Arès says. The Maker's Soul has an unimaginable quality, but man can give himself a soul (Rév d'Arès 17/4) through penitence and opens himself to the prevalence of Sanctity, which he will not get in full until the Day of resurrection.

Nonetheless, the Creator is the God of the Covenant (Genèse 15/18), so that he may not always keep his Sanctity, his dynamics, to Himself. He does not always make It an impassable barrier between the divine sphere and the human one. He seeks to (re)split It between Him and man just as he split It between Him and Adam before Adam would make a wrong choice (Rév d'Arès 2/1-5), so that He later and even in very hard times like a quarrel He will appear as the Saint among the Hebrews (Nombres 20/13). In brief, Sanctity shows iself to be active most obviously in miracles.

The link with the Sanctity in the Covenant, which we Arès Pilgrims have been striving to forge again, a lot of people before us have entered unto penitence to reforge it already. This is notably the reason why Isaiah used the name Saint of Isreal 30 times. And to Hosea (11/9) the Maker said, I am God and not man, the Saint present among you ; I will not let the flames consume you. Because if Sanctity is what qualifies God to be God, It is also what makes Him most humane! Distance notwithstanding, but because of his Word's invigorating Force, God is the next of kin, the Father—and even the Mother (Rev of Arès 33/16-18, 38/3) —of the men with whom He is in very close contact.

The Old Testament calls the Ark of the Covenant, the Temple or the priests saint or holy, but that materialized or humanized sanctity or holiness is not upheld by The Revelation of Arès. It upholds only the aspiration of the soul, any soul, to sanctity, that man will get on the Day of resurrection along with his transfigured flesh, the very flesh that Jesus, who paid me visits in 1974, has got back already.
We Arès Pilgrims have gone into action against the powers (atheism, rationalism, etc.) which strive to  dissolve the Sanctity, the image and likeness of God (Genesis 1/26-27) set securely deep down each man. Sanctity along with Power and Light (Rev of Arès 12/4) constitute a Whole, but the Father uses three words, because there is not an only word in any human language to describe Him. It is towards that Whole, the invisible Living Saint on the Saint's Hights, that we are moving on.

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may 26, 2012 (0130US)  

Free (10/10) to think their lives

you're making people !
Libres de penser leur vie

The Revelation of Arès says, Many men will not follow you and meet perdition; some will submit to My Word and along with you they will start My Harvest (4/9), for the Sower has gone past…
His Seed has passed borne on His Breath right into men's hearts (5/1).

The mission of the penitents or Arès Pilgrims therefore does not consist in sowing or converting, but it consists in harvesting the germinating or ripening seed (6/4), the corn ears (13/7, 14/3, 31/6), gathering together (24/1) the men and women likewise able to enter unto penitence.
Now, the harvest is encountering more and more resistance. Why?
Indifference, unbelief and slanderous enmity make our task difficult, but they are permanent features met with by all of prophetic movements ever since the beginning of History. To unbelievers and fanatics, old foes of the liberating Truth, is nowadays added a negative force much harder to break through: the dramatic decline of man's ability to think. Still, there is no spiritual life, if it is not thought of before it is put into practice.
Here is an instance among others of the loss of man's ability to think:
In 2011, the French State wanted to appoint 90 judges by competitive examination; the candidates were to be 35 to 50 years old, have an education standard of baccalaureate + 4 university years and be capable of being trained as judges. The report of the lady president of the board of examiners is appalling: "Only 30 persons have passed the exam from 755 candidates because of their very weak standards. 725 (96 ù) had serious gaps… [in particular] proved to be incapable of putting a specific thought into words, expressing it correctly, giving rise to some fresh thinking, asking themselves about the sense of terms […] Incapable of fitting in a milieu different from their own, incapable of answering simple questions, all filled with pointless trivial commonplaces." Some candidate did even show "arrogance or aggressiveness, as they thought that the oral examination was useless and they had not to give proof of a certain amount of knowledge …"
The above portrays people with a standard of baccalaureate + 4 university years, but you missionnary brothers and sisters just think that the vast majority of people whom you meet on the street or elsewhere have much lower standards! The public you meet is made of casualties of a combination of general disappointment and complete lack of education of thought. How might that majority of people not be utterly unable to "put a specific thought into words" about what you tell them and "answer simple questions" otherwise than through the rumor that they have gleaned here and there whenever they have gleaned some?
This is the strongest obstacle: The complete incapacity of people to draw up a valuable idea of themsleves, of their environment and their destiny. The swing to animality — the sin of sins (38/2) —is quickening.

Why can they no longer think? Because they are unknowingly no longer free to do so.

There is no such thing as reincarnation in a rough meaning of a return of immortal souls into new bodies (Rév d'Arès v/1-2), but in a figurative sense, in a meaning of tranfer of penitence from a human being to another and from the latter to another and so on, talking of reincarnation of penitence is a way of explaining our mission.
Our misson raises the problem of the existentialism of the Aresian faith. This is the only means of making salvation solvable again after the obvious failure of religions, which have done nothing but made common life religious and which are vanishing gradually therefore. To religion the terrestrial course has been more important than the spiritual destination; religion pays dearly for this error.
Our Aresian faith brings in the opposite: Man can live as a penitent with no visible change in his everyday life, but the invisible opportunities of his penitence are very high.
Salvation will be the end of a long series of complete inward transformations of human beings through the continuous reincarnations of penitence.
But why has the world become unable to express a specific idea of its destiny? By the way, is it really unable to do so? Isn't it rather kept from asking questions that have no answer so much so that it has ended up believing that there is no answer, at all. Therefore, it passes us street missionaries and can't see that we have had the answer, yes, we've had it.
In "L'Homme Révolté" (The Rebelling Man) Albert Camus says that permanent protest is all that enables man to give back the rights to life in the middle of the mass conformity.: "Each rebellion is nostalgia for innocence, a call toward the being." Penitence is an invisible peaceful way of protesting permanently, it is the only means of transcending the shackles of time.

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