The Revelation of Arès is unrelated to the received ideas. This is why some people can't see a thing in it, others find it ridiculous or harmful and we Arès Pilgrims give ourselves body and soul to it and spread its Teaching. Here is from The Revelation of Arès's angle the position of Good with regard to Evil.

On a summer's day we Sister Christiane and I watched a movie "Blindness", which means "Cécité" in French, on the channel Arte. The plot of the film well-performed (Julianne Moore, Danny Glover) and unbearably harsh every now and then, is utterly fictionalized and even implausible: A strange epidemic makes the whole of a population blind.
Superficially "Blindness" is a parable about the blindness of the consumer society who not only do maintain their vices or qualities when everything goes disastrous, but also step them up. Nevertheless, however thrilling it is, I was not interested in "Blindness" as a show.
In depth, on the other hand, the film puts a question — philosophical or spiritual according to the watcher's frame of mind — that it did not take me long to perceive, and that reawakened a thinking of mine about the connection between Evil and Good, or Black and White, to which I have already given myself over for forty years. That is to say that the worst misfortune does not keep mankind from increasing Evil and decreasing Good even more and that Good, therefore, will not prevail by being the strongest, but by being something else.

"Blindness" stages an epidemic ; the whole of a population becomes blind little by little. The film setting is the group of the early blind, whom the authorities quarantine locking them away in hospital dormitories where they are abandoned to their fakes, because the cause of their blindness as well as the cure for it are unknown, just as lepers used to be isolated and abandoned in days of old : the blind are just given some food through a wire mesh. The blind cloistered prove themselves to be even weaker or stronger, even worse or better, even sillier or smarter than they were when they had good eyes; their faults verge on the worst and their qualities on the sublime while they live under dreadful conditions of abandonment. But from behind the drama a truth looms up, which is the Core of the Cores (Rev of Arès xxxiv/6), and which only a few humans have shown ever since Adam like Francis of Assisi (xxxvi/3) or Gandhi, namely that Good is not a weapon against Evil, but an apotheosized state, the End of Ends (33/36). This truth I have already detected, but have not yet been willing to develop until the completion of a long time of prayer and the the Father's speaking (39/2). He spoke to me by "Blindness".

In the world there are Evil and Good, but the leading idea, usually the single one which people have about them is of a struggle between both of them. Currently on earth Evil, which most of time sees itself as necessary, triumphs over Good, even though Good happens to triumph over Evil now and then; we can sometimes see charity win victory over selfishness, truth over lies, forgiveness over revenge and so on. But whatever wins or is won against, the idea that people have about Evil and Good is that of continual rivalry or compromise.
Well, as long as rivalry or compromise between Evil and Good lasts, Good itself will not come into an existence of its own. As things stand at present, in charity, truth, forgiveness there is a bit of violence or roughness felt by those whom charity, truth and forgiveness disturb and annoy, which they end up fighting as ineptitudes or insanities. Haven't you seen humans who refused forgiveness vehemently, ever, because they saw it as something of a humiliation or affront, something related to violence? Haven't you seen humans rejecting charity on the same grounds, ever?
There's no making Good stronger than Evil to get the world to change radically, therefore, because the conflict between evil and good is to keep on being the basis of moral standards. Now, there is no moral standards in the Father's Word; there is just a Call for Good.

The Father does not make Good compete against Evil; He wants Good to be Good.
If this is misunderstood, you can't see why the Father leaves the son, man, free to do Evil, which man considers to be good: for instance, war.
Evil is not the back and Good is not the front of one system.
Evil is a system, which man is free to create, Good is another system, for which God a created man.
Good is not a weapon against Evil, but a state in itself, which we have to bring into widespread use, a state beyond good actions and bad actions' intermingling. It will be generalized from the Arès Pilgrims and then from small human units.

Complete Good will not be regained but little by little, indeed. For the time being it looks like the white wrestler against the black wrestler, because the best human beings are still rough in these generations. But the final purpose of Good is to be serenity, happiness and not adversity.
If Good is seen as a wrestler, it is misconstrued. Don't you notice that society is not all square with good men, even when they have given their lives for it? This is because society sees a good man as a wrestler instead of seeing him as a new man — Just behold Jesus dying on the cross in the defense of Good, and yet forgotten by six billion human beings, who see him as a wrestler instead of man's quintessence, body, mind and soul (Rev of Arès 17/7), which appeared and spoke to me in 1974.
So let's follow in the Father's footsteps just as Jesus did (Rev of Arès 2/12). Far be it from us to see goodness as charity which vanishes once evil vanishes. Goodness is eternal. Let's give up the notion of penitence as a sword against evil, because it is as eternal as the Arm That rises it (35/14). Let's forget about penitence as self-sacrifice against evil; "we have to break ourselves of the habit of self-sacrifice while we actually take to self-satisfaction," said Diderot. Penitence is not religion or politics which exists only when an opponent is set against it and which sometimes happens to invent an opponent for itself. Penitence is change of condition, metamorphosis, transfiguration, Good in itself, but it is not a punch in Evil's face.

What is needed, says God, is new humanity, a new flesh and skin: the new coat (Rev of Arès 1/1). We have to be done with the paradigm of the sword or struggle (Matthew 10/34), though we can't avoid it at this tage of the development of the mission, and then we'll have to take up the paradigm of the Creationmakers, because we are Creationmakers.
We will not keep on being strugglers, but will turn into co-creators, images and likenesses of the Creator (Genesis 1/26-27), Who never stops creating (Rev of Arès xxii/12). The Father's Day (31/8) is not the time when goodness and penitence become useless and disappear, but it is the time when they are the tools of an uninterrupted enrichment of the Universe.
We can't leave it at a sociological or objectivistic view of the world, at heated exchanges between Evil and Good, at a quid pro quo. We can't change the world by exchanges between Evil and Good, Black and White, because Evil will some day be likely to triumph over Good again. Our action is sort of the birth certificate of a new man, of a new human root.

My Black and the world's big Black are alike .
By His 1977 Message the Creator does not call Evil Evil; He calls it Black (Rev of Arès xviii/1-13, xxviii/12-20) or the Black. The Black is real Evil, that He thus tells from Evil which religions or moralities wrongly limit to the individual or a certain group of individuals. Whenever I do Evil for its sake, my real Evil or Black is not inde­pendent of the world's big Evil or Black and even the universe's, because I deep down retain the image and likeness (Genesis 1/26) of the Father of the Universe (Rev of Arès 12/4), even though it lies there like a comatose patient.
Similarly religion, which claims to prepare each one of the faithful to get personal salvation misleads him or her, because no personal salvation is independent of the general Salvation of all men. Besides, this is why a small remnant of penitents (Rev of Arès 24/1) will be able to bring pressure to bear on whole wide non-penitent mankind.
An individual, whether a hermit deep in the woods or an executioner at Auschwitz, is never dissociated from whole mankind. Whether there are has (souls) or not, the polone remains. This is the Truth fundamental in The Revelation of Arès, that reminds men that religion, morality, legalistic justice betray the True when they part "saints" from sinners — Only the Father is a Saint (12/4) —, innocents from culprits.

My Black is made of the same wood as that the ninepins of the world's big Black are made of. The bowls, which my lies, selfish actions, wickednesses, violences are, knock over the ninepins of the big Black along with the innumerability of the bowls which continually roll and criss-cross the Field (Rev of Arès 14/1), which is the little we have been left of Eden of times gone by. Virtue, for which any human being, even a wicked monster long for a second, an hour or a day whenever the shadow of the clear white man (xvii/12), that he was in bygone days, recross him or her, virtue stands up the ninepins, but the bowl is thrown and the ninepins fall again. This is going to last as long as the bowls are thrown again and even the worst might occur, the sin of sins (38/2), when no longer any good man picks up the ninepins.
The Black within me is all men’s Black, so this is why Good within me is all men’s Good as a matter of antecedency. Whenever I enter into penitence in order to restore Good I do not restore my personal Good only for myself, but for all men, because I am my neighbor's brother and my neighbor is all of men. My individual penitence is universal. Is this inconsistency ? No, it's compound. My penitence belongs in charity activities par excellence. This I need to comprehend in order to comprehend what love, language, creativeness, individuality and freedom are, the five gifts once granted to men by the Creator when He gave them His image and likeness. I am all men’s brother just as the Father is all men's Father, but I am one of my kind just as the Father is one God.
The Entire Other One is just the Other One of the Entirety that I am.

Culture keeps and even prohibits us from seeing the indestructible relationship between my Black and the world's Black. Culture isolates and exposes culprits. What sort of culture has been deceiving me by clearing me of all misdeeds and all lies of mankind?
I tell lies, I cheat, I take advantage, I use violence, because the world in which I live tells me lies, cheats me, takes advantage of me, is violent with me,. But even if I do not tell lies, do not cheat, do not take advantage and do not use violence, I am not innocent of the lies, abuses, cheatings and violences which ravage the world. The world is the Black and I am the Black. This is why Truth is that the world has to change (Rév of Arès 28/7).
Culture? Let's see what it is! For 86 years I have sometimes been subjected, sometimes seen others be subjected to fantasies and lies, which were sometimes trivial or silly airstreams, sometimes fierce power hammers; I believed in promises which all disappointed me until the day when You, Sanctity, Might and Light — who have forever been creating the boundless universe, of which I am just an atom, though a necessary one, for the universe can't exist if it misses me —, You shrank to the size of a nail (Rev of Arès ii/21), so that my eye and ear, like a minute ion's eye and ear, might be able to understand that I should not believe — belief has never saved anybody — but I should change my life (Rev of Arès 30/10-11) in order to change the world (28/7). All that is bad whether within me or in the world is a one and only face of the Black to me. O Father, You address a one and only man, because addressing one man or seven billion men is the same to You. As far as one man’s change is concerned all men’s change is concerned.

Switching from belief to change requires cultural disintegration, so I have deculturated myself. Thus have I followed Your Word, o Father, ever since 1974 and thus have my brothers and sisters followed It and followed me, because Good within You is Good within them and Good within me; Good within all of us, including You o Creator. Good, which is revived when man flies ahead of the Wind of the Creator (xix/9), awakens without their knowing Good within humans who do not hear of The Revelation of Arès or of us, but whom our penitence helps up towards the Light. As sin produces unfortunate effects far off Good produces fortunate effects far off. The world will change into Good thanks to the lucid penitence aroused by The Revelation of Arès so much as to the inexplicable effluvia of penitence over a great many unconcerned men.

Thus does the Father remind us that there is in existence between human beings an interaction invisible but real and quite different from what believers think they produce by the religious prayer which is just request of granting — Have believers' prayers stopped a war ever? — This interaction however is not actual but by Good; this is why Jesus once he had risen from the dead thought it useful to appear to persons ordinary, powerless but good like the holy women instead of his mighty persecutors Caiaphas and Pilatus, which would have been logical but caused only emptiness and silence. It is high time we awakened spiritual intelligence (Rev of Arès 32/5), which is only active in the spiritual field just as electricity in the electric field, high time we set our deep genetic fingerprint going.

The promoters of the 21^st century world consider stupefying effects on the masses, fear of each other and culprits' isolation as intellectually clever. Is this an age old plot woven by leaders who have skillfully managed mankind like naturalists that manage ape breeding (Rev of Arès ix/2, xxviii/18)? I do not think it may be a plot, because this would require more intellectual cleverness than human beings good or wicked — God makes sun rise on the good and the bad (Matthew 5/45) — have ever had and may ever gain, because man has been created for something else, fundamentally for spiritual Life and intelligence.
All that the Father can see, which He makes us see through The Revelation of Arès, is that mankind has been driven by pretension and stupidity, whether religious or political or intellectual, ever since Adam's system was set up (Rev of Arès 2/1-5, vii/7-16). How could have subservience and wars come into existence otherwise? I remember Michel Foucault's thought: "Basically, the West has had only two patterns of control over individuals, one is expulsion of lepers, the other is inclusion of the plague-stricken." In the nice setting of mankind diseased but wanting to look healthy, our plague and barbarism well-organized, technical and provident, each individual plays his or her game well according to the ups and downs of life just as it was in the days of the muddle-headed, primitive, inconsistent barbarity of Attila, who was just the condemning Scourge, my father, like Galileo who was just the condemned Wise man, my father. I think that man's semen has become no more than a mash of remains of Edenic grandeur and remains of animal baseness ever since Adam's days. From that mash hatches an hotchpotch of slaves and leaders, the truthful and the liars, the capable and the incapable, the abstemious and the greedy pigs, the modest and the womanizers, the morons and the crafty, the strong and the week, and I think that leaders assert themselves naturally whenever circumstances permit. Life is just trials and tribulations in the current world.
The murderous mediocrity of Adolf Hitler's clique was horrible, but realistic; they put forward a dreadful dream so alert, active, visible, that bringing it down was possible. Besides, whole Germany followed Hitler. For all that was it much more contemptible than colonialist France and Great Britain? That the racist United States, etc?
Our current politicians' mediocrity is gentle, bearable, compared with Hitler's or Stalin's, but I see it as probably worse, when I consider that the worst may not be to kill people but to addle brains. Addling brains... two words that apply to seven billion humans as well as to one human. Bringing that mediocrity down might be much more difficult, because it is even more deceitful — all peoples' deceit — and this is why You Sanctity, Might and Light who create on the boundless universe, You intervened in 1974 and 1977. What did you say then ?

Father, you say that we have to seek inside ourselves — every one of us is all of men — for those who are to blame for Evil. Hence the salvatory need of penitence for those who are wide-eyed.
Let's bring down the Black within us so as to bring down the world's big Black! A bitter struggle with the penitence sword (Matthew 10/34) against the ego and with the harvest scythe (Rev of Arès 14/2, 38/4) against the masses blind to the big Black, because an ego as well as the masses are afraid to look up higher and farther. A bitter struggle against ourselves strongly pro-Revelation of Arès, but lazy. A bitter struggle against the unconvinced who reject The Revelation of Arès before even looking into it, and against those who are aware that there is a big Black, but who call it inevitable, and those who know that it can be brought down, but do nothing to bring it down.

People have forgotten about the steadfast questioning and strict thinking over the necessity for Life's revival, Life's triumph over the Black = Evil = Death. Today spiritual life is held to be outmoded and deadly dull ; looking for material happiness takes the place of looking for Life like the former prevented the latter; believers make spirituality a humdrum routine not too demanding and sometimes very lax. Has the Creator wasted His time appealing human beings for penitence, the only means of conquering the Black? Will we stay as a minute small remnant permanently, because too many men are unable to revive the extreme worth of being inside themselves? No, because the Father would not have given his Word to man in Arès again, if He had been aware that It was unachievable, but we have to avoid mistaking the difficulty. What we are struggling against is the hazards of an ontological disaster, that of man permanently roaming in a fatal desert.

The Black's world revolves like a merry-go-round to the sounds of skeptics' sighs, of "I believe only in what I can see", of "I don't care what happens after I'm gone", of the wordiness of those who wallow in the scientific expectations from the pathetic media, to the sounds of the supporters of a world that is becoming an engine of exclusive social reproduction, of the trumpets of those who allow politics and often religion to be an insult to our intelligence, of the horns of non-believers that trample down the sacred and give over their children to spiritual emptiness which is going to kill the only spiritual being in the universe: the human creature.
To the Black's worshipers who leave themselves to the institution's care, because they dare not wonder about the fundamental question of their real nature, the Creator's image and likeness inside themselves. To the Black's worshipers whom religion exasperates and unknowns frighten. To the Black's worshipers who think that hypocrisy, silliness and barbarity are final, and whom the very idea of spirituality outrages. To the Black's worshipers who understand us, but do not want to follow us lest they be trampled underfoot. To all those who leave themselves to the Black's care I dedicate this blog entry!

God’s Word does not talk about God or religion.
God’s Word talks about the man of the time to come (3/13) and Life (24/3-4).
The Word may be released from the lips
of Jesus in the year 30 or in1974,
or of Muhammad in 700,
or from a light in 1977,
it’s nowhere two men who understand It in the same way.
Hence the significance of Pilgrimages as times of transcendence,
of eternity before due time,
when the manners of understanding disappear below Life.
(Michel Potay to a newsman, 1989)

The Arès Pilgrimage is based on The Revelation of Arès’s verses XLI/1-13:

What is the meaning of the Pilgrimage?

to everybody :
The Arès Pilgrims do not jealously guard their sanctuary. Their great expectations are stamped with The Revelation of Arès’s Spirit of openness. They have not developed a religion; they work within themselves through penitence and within the world through the harvest of penitents for the restoration of Life (24/5). They want themselves to be as friendly as the Sermon on the Mount (Matthew ch. 5 à 7) and the Father of the Universe (12/4): Truth is that the world has to change (28/7) for the better.
Truth is nothing else.

The place where Jesus came in 1974 and the Theophanies en 1977 occurred in Arès (Gironde, France) is the property of the Œuvre du Pèlerinage d’Arès (An Arès Pilgrims Association under the 1905 French Act) under the trusteeship of The Revelation of Arès’s witness (11/1, 37/1) >and prophet (34/8, 36/17, xxxvii/2), but the Œuvre du Pèlerinage d’Arès welcomes whole mankind at whom The Revelation of Arès is aimed.

Each human is the Father’s Child (13/5) and is called (4/4), provided he is not a stubborn sinner (36/7) who comes to the Arès Pilgrimage as a troublemaker or a nosey person, and provided he states that he has respect for the Saint’s Place. Once he is there he prays or ponders according to his own habits. Nevertheless, he is asked to abide by the ways that the small remnant (24/1) of penitents (12/9, 30/11, 35/2, 37/3, etc.) gathered by the eldest brother (16/1) monitor the Pilgrimage and provide it good upkeep, reception, respect and peace.

In the Theophanies hall, which is the Pilgrimage prayer place, all the pilgrims have the run of The Revelation of Arès, which consists of The Gospel delivered in Arès (1974) and The Book (1977), along with the Bible and the Quran . Other kinds of revelations, considering their variousness and unpredictability, are not available on the spot.

to the small remnant of penitents (24/1) usually dubbed Arès Pilgrims :
An Arès Pilgrim is different from a traditional believer who seeks salvation matching his conduct to his religion or cult’s dogmae, rules and prejudices. An ArèsPilgrim is a free (1/10 conscience; he or she contributes toward the world’s salvation or change (28/7) by being a penitent, that is, someone practicing love, forgiveness, peace, intelligence and making himself or herself free from all prejudices and by harvesting more penitents. His faith is conscienced (xxii/14), that is, just based on the awareness that The Revelation of Arès, the purity of which is claimed by the witness, explains all of the Historical Scriptures which are defiled with books (or interpretations) written by men (35/12). He works toward giving rebirth to the original christianity of the Sermon on the Mount (Matthew ch. 5 to 7).
The Fire of the straightforward spiritual life, which consists in looking for Good, is what Arès Pilgrims come ‘n find at the Pilgrimage.

There is no compulsory ceremony or rite at the Arès Pilgrimage; only respect is laid down. An Arès Pilgrim reads The Revelation of Arès and the Bible and the Quran as well, because the True (XXXIV/1-4) is wherever the Breathe rises (2/14) and at any rate you do not get salvation by reading words, which form no more than an aide-mémoire, but you get it by practicing Good or penitence (30/11).

A believer in religion has circumspect cautious relationships, if any, with other religions. An Arès Pilgrim Is not in a religion, he or she is a good man or woman, who do not differientiate between penitents, whatever metaphysics they may follow personally. An Arès Pilgrim comes to the decision that he or she belongs in the small remnant to integrate well into the mission of The Revelation of Arès’s witness and prophet, but not because he or she thinks he or she is above all men. The Revelation of Arès brings back faith to a quest for Good, the restoration of the Creator’s image and likeness (Genesis 1/26-27) deep down any creature by loving (2/12, 25/2-7, 27/4, 28/10-15) even too much (12/7) if necessary, forgiving (12/4), making peace (XXV/11, 13/8, 15/5, 28/15, 36/17), rekindling good-hearted intelligence (32/5) and becoming free (1/10) from prejudices whatever. Such is the road to the Day (31/8) of happiness (26/23).
What gathers the Arès Pilgrims together is not a register, or a dogma, or a visible sign; it is the belief that only Good will conquer Evil and save individuals as well as the world. It is not even at the Pilgrimage that you can pick them out, since they share their tunics, bare feet and even prayer or meditation with all of the present company.

By going on the Arès Pilgrimage I can live again what I lived through in 1974 and 1977 when Jesus and then the Father spoke to me. My brothers and sisters in faith, the Arès Pilgrims, experience the same, because they witness me so that they in a way are witnesses of The Revelation of Arès.
The Arès Pilgrimage does not do away with the other pilgrimage on earth. It gives them an ultimate meaning: There is a sole Creator, the simpliest Father of Good, whatever name and whatever look He is given, whatever time and whatever place He has manifested Himself, a Creator above History which is just man-made. The Arès Pilgrimage reminds humans, whatever religion they have, whatever pack they belong in, that they make up one species which has to change for the better, so as to avoid falling into the sin of sins (38/2), that is, sink to evil for ever.

Note that the Arès Pilgrims are under no obligation to go on the Pilgrimage. It is just up to them to go there, it is as free as praying. The Pilgrimage is just a personal necessity as conscience dictates. Only continuous penitence, the practice of Good and apostolate (harvest), is an Arès Pilgrim's basic achievement, reason for existence, logic.

The Arès Pilgrimage, 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. 

The Maison de la Ste-Parole (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.

When entering the Arès Pilgrimage premises a new pilgrim is not asked for name or religion. He or she is just asked two questions, "Do you believe that The Revelation of Arès, the Bible and the Quran have been revealed by the Creator?" and, "Do you love all men and forgive their offenses?"
If the new pilgrim answers yes to both questions he or she is hosted by brothers or sisters who remind him of what the Pilgrimage means.
If he or she answers yes to either question, he or she is hosted more attentively.

If he or she answers no to both questions, he or she is told in substance, "We cannot understand the reason why you want to visit this place. If you are here as a troublemaker, you can’t prevent The Revelation of Arès and the Pilgrimage from being forever, and you’ll be ejected. If you are a nosey person, just be aware that there’s nothing special to see or hear." All the same, he or she is asked a third question, "Do you think that something important and respectable has happened in this place; do you come to ponder it and do you agree to stick to the habits of the Pilgrimage?"
If he or she answers yes, he or she will be hosted in an especially attentive way by brothers ans sisters, and then he or she is showed to the exedra and the prayer hall.
If he or she answers no, he or she is forbidden to enter, regretfully.

Need and wish strangle us. The way out is reason

I am aged and health problems have made me slower. Am I going to withdraw to a devout, ethereal, inner way of life? No I won’t. I have never been able to look at myself. I do not use a mirror, nnless I shave and comb my hair. I have never seen myself walk, wave my arms or even speak, laugh or weep. Some tell me, "It’s a Godsend; you haven’t let it go to your head." I reply, "No, it’s just a question of consciousness. When a young man, you see, I had a girl friend who was a ballet dancer. I used to see her exercising at the barre in front of a huge mirror in which she saw herself from top to toe; she was conscious of the show she had to embody. I personally can’t see what I am. The others are my mirror ; I look on myself in the others." This is why I apply myself to mentioning all that concerns all of us, for instance wish and need.
You come across wish or desire only once in The Revelation of Arès and find that it has an unfavorable meaning. It is about Adam rejecting the Design that the Creator has conceived for him and founding his own system (2/1-5), a fateful time that God translates into these words: A wish (or desire) for wedding enters the thigh (of Adam) (Rév of Arès vii/7). In this verse the concept of wish (or desire) is the opposite of the concept of need, a word that likewise appears only once in The Revelation of Arès to mean that the falcon has not (any need of) the law of the rats (xix/24). Does the unfrequency of the words, both having a negative sense in The Revelation of Arès, mean that we should not use them as terms of faith and life?
I have followed Father's advice, Do not answer on impulse, ask for some time to pray (Rev of Arès 39/2), and taken years to ponder on wish (or desire) and need. Here are two words which are very rare in the Word of Arès, but very frequent and significant in man's everyday life.
I need to move about, but I do not necessarily wish to go towards which faith turns me. This plain idea show the diffrence between both concepts
Need tallies with necessity. Wish tallies with attraction. People guffaw and say, "You’re merely stating the obvious !" Not so obvious. A lot of people can’t see the difference between need and wish and the others consider me as an irritating relativist. Now, I know the ways of the penitent, I know that penitence cannot succeed if it is not intelligent (Rev of Arès 32/5), therefore flexible. Ever since The Revelation of Arès started casting the gold of Truth — only Good will conquer evil — into hearts, intelligence regilt has held me aloof from the extremes. Relativity contrasts sharply in the raging world with religions, ideologies and prejudices, which nowadays have only an opposing view : metaphysical emptiness. Everyday our missionaries meet religions, ideologies, prejudices and metaphysical emptiness, which make their mission very hard.
I am just a common man. What have I as a common man observed?
That my need has an object forever: as well as to sleep, drink, eat end be clothed, I need to be loved, be forgiven, be in peace, be intelligently listened to, see people free from all prejudices about me.
That my wish or desire happens to have no objet: I happen not to wish to love or forgive anybody, not to make peace, not to think with intelligence, not to free myself from prejudices.
That need never loses attractiveness, but once I have gained whatever I wish, if I happen to wish something, my wish or desire can die.
That is the way revolutions and their ideologies bring about a strong wish for a new world, but once the new world is within reach, some have only corpes, ruins and bitterness left, others have the opportunity of ruling over their fellow citizens.
But what have I as an Arès Pilgrim experienced? A need or a wish to change my life (Rev of Arès 30/10-11) in order to change the world (28/7)?
Neither of them, because I have understood that to be between need and wish is like to be a tightrope walker between the rope stretched taut and a drop. The messages carefully calculated of compassion and brotherhood of the great religions have never broached the impervious barrel of individualism and selfishness. Our lives are strangled between the fingers of religion, politics, law, rules, calendars and timetables, the hands of need and wish or desire, which are inevitable, however you may live, because they are the antagonisms that make up freedom.
The way out is a third incentive : reason.
Reason like need and wish or desire is mentioned only once in The Revelation of Arès and has a pejorative meaning, Those are words of reason! the people that go back to bed exclaim (26/3) instead of entering unto penitence. But they exclaim so through antilogy, as they are aware deep down that the real language of reason is God’s Word.
Reason had popped his head round the door in the sixties, when after I had understood that Marxism was a misleading romanticism I looked for a way in varied fields and investigated the ocean of metaphysics; I ended up finding Christianity, which did not give me complete satisfaction, but appeared to me as a reasonable hypothesis.
And then reason grew and became strong and deterministic within me after Jesus’ visits and The Gospel given in Arès, 1974. It was like reason had referred to my timetable and said to itself, It’s my time ; now I will be understood and come true. Reason quit the ponderousness of need and the frivolousness of wish or desire then, went into me and fixed the big mechanism of the fantastic causes and effects, that penitence activates.
The reason that has led me has no kinship with need or wish anymore. It has become a mastery. I am now aware that only penitence is to lead me to salvation and lead the world to change into good, provided we never lose heart.
And finally, if I had not gained any need, or wish or desire, or reason to be a living penitent, what might well make me live? A few decades of breathing before I die like a dog; you might as well say that no one has given me birth.

Penitence has happened on us just as the apple had happened on Newton.
Penitence like an apple which goes extinct in the ground or the stomach is nothing, people our missionaries talk to think shrugging their shoulders. Yes, but it's not the apple, it's its motion from the tree to the ground that we have to see, just as Newton saw and comprehended it.
Just as the fall of an apple reveals a force: gravitation, penitence reveals a force: Good.
Let's plant the apple trees of penitence!
Penitence just as an apple cannot keep its mass and its distance from Earth forever. It hangs from its branch while it ripens, but it will by falling reveal its gravitational force sooner or later.

The potential gravitation energy of a body of a mass m (the penitents) at a distance r from a body of a mass M (the wicked) that creates the gravitation field is :

How labyrinthine!
No, it's not.
Penitence will cure the world of evil with a force directly proportional to the product of the masses of Evil and Good and inversely proportional to the distance that we penitents will create between them.
I just as Pythagoras thought think that all — even the Father, Truth and Life — may be said in figures like in words. and that on the Day (Rev of Arès 31/8), we will raise from the dead and be aware of formulations that are today hidden from us under the unfathomable ignorance that evil has thrown us into.

We know that the mass of penitents (Rev of Arès 8/4, 13/4, 27/7,etc.) is to stay a lot weaker — hence its name: small remnant (24/1) — than the mass of the wicked (xix/1-4-23), even though we are unaware of the value of the latter, which may be more impressive than important within the huge vacuum of the apathetic people and the skeptics. So we have to keep the distance between penitents and the wicked as short as possible, proportional to out visibility which will be bigger and bigger with the saints' help and under the Father's Protection (Rev of Arès 37/7-8).

IF WE DO NOT INCREASE IN NUMBER FAST, LET'S BECOME MORE VISIBLE FAST!

I am going to undergo a heart surgery and there is every chance that it will cure an aortic stricture that has turned hazardous, but the surgery is not completely safe.

So
I will continue my mission, if the surgery is successful,
but if the Father decided that my mission stops now, before I leave I have strongly to stress that penitence is fundamental in our faith and therefore in our mission.
It's a plain fact that we are penitents by changing our lives  (Rev of Arès 30/11) into good,  by harvesting penitents who in turn will harvest penitents, who in turn will harvest penitents, and so on, so that in the end we will  give shape to the Truth, that is that the world has to change (28/7).
How to changer one's life?
I insist that this consists in loving, forgiving, making peace, setting oneself free (Rev of Arès 10/10) from all prejudices against anybody and rekindling one's spiritual intelligence (32/5).
But how will this change the world?
I lay stress on deculturation, which we will be initiating to get man out of the traditional concept of good and evil.
All has been given mankind once and for all. Within this whole lot Good and Evil are potentialities that belong to man, but not to the Father. The Father does not ask us to reinstate Good on earth, like He were His Creator — He is much more than a limited creator, He has created the life energy, but it's man that makes it evil or good —. He asks us to reinstate Good, because He loves us and is upset (Rev of Arès 31/2-5) to see His Child suffering from Evil, which Adam had chosen (2/1-5).
Evil can be perfect just as Good can be, Spinoza thought, who added that every reality is perfection, so the perfectest something is the realest. It is the perfection that common people perceive, so that they have ended up telling evil for good and are now very hard to evangelize. Let's make Good real, just as the Sermon on the Mount tells us to do, so that the realest it becomes, the realest existence it has and its Victory will come up on the Day when eternity is back. We as images and likenesses of the Creator can recreate Earth, the minute part of the Universe that we have been granted,  Such is the hard labor the Arès Pilgrims have agreed to achieve.
Spinoza also wrote, "Man has preferred order to confusion like order might bear relation to anything real in nature." So man imposes upon his race what he calls order: government, law, repressive measures, religion, etc., because he has a passion for Evil, which he compares to our passion for Good, which we have regained. We can thereby realize that penitence is going to change all this too and do much more than create good humanity beside an evil one, it will change the planet from top to bottom (Rev of Arès 28/7).

We as Arès Pilgrims are apostles.
But what do our leaflets read? Just as the news, the politicians, the Sunday sermons do, they reason, "The world is disastrous, unjust, untruthful, merciless, we've got to do something!" Now, this is well-known by people who listen to us and either they are world-weary as nothing fundamental has changed for long or they have their own solutions and are not interested in ours.
Only penitence will conquer evil. It is both the norm and the flag of The Revelation of Arès.
We are the only ones to preach penitence and for the individual together with the world this is a matter of spiritual life and death at first, and finally of physical immortalization and decline.
I will be asked, "Ok, but how many men on earth realize that their personal fate is linked to the world's fate?"
Admittedly few, at least for now, and the only means of harvesting the few that are to hear us and make up the pious gent (or kindred), a mist of Heavenly Water on the worlds to save it (Rev of Arès xLv/13-17), is reminding everywhere forcefully that every man, even isolated amid seven billion humans, is the image and likeness of the Maker (Genesis 1/26-27), a co-creator of the world and that no one recreates himself and finds salvation without participating in recreating and saving the world knowingly or unknowingly.
Penitence is the main line of The Revelation of Arès:
I the Creator of the world and of every man that treads it; I do not forgive sins. My Salvation does not result from (God's) Forgiveness; it results from (man's) penitence (30/10). Truth is that the world has to change (28/7).

The concept that we have had to proclaim ever since 1974 is the very simplest one:

Man-brother, you and the world are one and the same life, your salvation and the world's salvation are dependent on each other and your part in the process is
Your personal penitence, which consists in loving your neighbor, forgiving all offenses, make peace, thinking and talking with heart intelligence, being free from all prejudices, and
Your harvest of other penitents, because love has to be shared with all mankind.
No need of religion, politics, ideology, dogma. No hidden face of anything complicated.
Just penitence!

This is so simple that, once we have said so, people's inquiring eyes peer at us, because they are living a life more and more complicated, anxiety-inducing, treacherous, in which a lot are just about to lose it, and they wait for us to continue, try to guess the intrications and pressures likely hidden.
But there is nothing more, no intrications or pressures hidden.
This simplicity might suit humans who more and more loathe institutions, religion, politics, law, rules, constraints, and find it hard to swim against a heavy politico-societal swell which could well turn into a storm.
But no, this simplicity does not suit them. At least not from the outset.
We add (if they keep on listening to us):

Man brother, stay Catholic, Protestant, Jewish, Muslim, Buddhist or Atheistic, but be a penitent, change your life (Rev of Arès 30/10-11), because we have to change the world (28/7) from evil to good before it rots and suffers dreadfully by the sin of sins (38/2).
Just be a penitent, even if you don't join in the small remnant (24/1). The small remnant is the brothehood that follows on from the prophet's action, believers focused on the real-life practice and spreading of The Revelation of Arès.

But people, if they have not fled yet, keep on waiting for something else, the intrications or pressures hidden. Their suspicious curiosity may be due to the fact that changing one's life (Rev of Arès 30/11), get it out of the standard, the modern havoc, requires something they have lost: creative individuality and personality and that they are unready for striving to regain them.
Some however say things like, "What you've put forward exists, you know! You can hear similar old teaching in Hindu ashrams, Buddhist or Soto Zen monasteries, Sufi societies, and even in Christian monasteries, in Gurdjieff groups, an so on."

We reply (if people are still listening to us):
No doubt that there are such things as ways of "awakening" or "freeing" outside religion or ethics to pass from a state of being to another state of being. But God through The Revelation d'Arès does not call upon man to find personal salvation through ways which apply only to rare persons capable of following them. He calls for universal spiritual Life and Salvation: Truth is that the world has to change (28/7). The world! With other words God resumes Jesus' Sermon on the Mount (Matthew ch. 5 to 7) which universalizes penitence, and on the move even the small remnant of penitents is not a cream destined for a privileged eschatology, but it is just the rally of brothers and sisters especially devoted and busy. The purpose is the very simplest one: Mankind will never be saved by religion, politics, law, but it will be saved by a lot of men who will become good.

God does not even demand that men believe in Him (Rev of Arès 28/12). The Revelation of Arès indeed puts the human masses to the test of the real, so that they may go back to the real, of which He God is the apex. But He is patient, He will show Himself in due course. He is aware that man flees from the real today; even materialism and atheism are escapings from the real, just take the cinema, the most heathen of arts, which plunges the masses into fiction.
Spiritual freeing has little to do with philosophic or ideological freeing. This is why we at the very most are existentialist philosophically speaking. On the other hand we are thoroughly spiritual and in search of Life (Rev of Arès 24/5).

Yes certainly man, whoever you are, you are spiritual. Only you are not aware of it. Listen to me! The Straight Path (Quran "Al-Fatiha" 1/6) is not in books, not in speeches, not in prayers, but it is within yourself and it is very simple.
Come! You can save yourself and save the world!