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

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

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

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

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

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

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

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

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

* also spelled Sankara, Shaṅkarācārya