The Arès Pilgrims are Christians in the original existential sense of the word Christian.
Ever since the 4^th century the meaning of the word Christian has sadly altered. Today it describes a credo that claims eternal salvation as only given to the one who confesses that the blood of Jesus, regarded as God in person, rolled down the cross (Rev of Arès xxxi/1) to redeem the sinners. This credo is questioned by The Revelation of Arès, that quite differently restores the Core of Jesus’ prophetic teaching, that is, it is the human, any man or woman, that changes his or her life (for the better)(Rev of Arès 30/11), whatever he or she may think or believe, that is saved (36/23) and moreover helps change the world, i.e., save it (28/7).

The Truth is, the world has to change (Rev of Arès 28/7). The Revelation of Arès develops in full around this verse particularly striking because the word Truth, which usually is conceptual and devotional, unexpectedly refers to a factual, practical goal: the change (for the better) as the only way to salvation, whether personal or global. Man, not what you believe in, but what you do saves you! Which is a dynamic purely and really Christian in the original sense of the word.
So we leave religion and have an easy passage into spiritual life, which is plain life to an Arès Pilgrim. That life spiritually stronger than devotion I felt in my flesh on October 9 for the first time a few minutes after I had witnessed the second Theophany, when I left the chapel—now The House of the Saint’s Word, the pilgrimage place—and stood outside under the morning sky and “suddenly found myself alone in that free natural church which man fortunately had not locked and would not lock ever. I sensed that I was the first to enter that free pure place of faith” (The Witness’s Accounts, Notes and Thoughts, The Revelation of Arès ed.1995 “bilingual”, p.384).
An Arès Pilgrim does not have faith in a credo of a religion, but he or she has faith in achievement. For all that his or her faith does not have a lesser sense of the sacred. Quite oppositely, as he or she strives to achieve the Better, he or she is aware of the Creator’s image and likeness reshaping in himself or herself (Genesis 1/27). It is existential, therefore really Christian faith in the sense that Jesus advised men to attain a different existence—different from the short and often painful existence that Adam had opted for (Rev of Arès 2/1-5)—by putting into practice or achieving love, forgiveness, peace, complete liberation of the mind from all prejudices, to which The Revelation of Arès adds the practice of spiritual intelligence.

Consequently, what is an Arès Pilgrim?
He or she is a Christian who sees salvation as a miracle performed by facts, but not performed by words or devotions, a miracle like a lot of miracles on earth within every penitent’s reach, within the reach of any individual, whether a believer or a nonbeliever, that stops sinning (Rev of Arès 30/10 = stops lying, judging, prejudging, hating, envying, committing violence, etc.) and that achieves Good as prescribed by The Revelation of Arès, which is a miracle itself.
As salvation is infectious or diffusive by nature, because based on love which by nature is relational, a penitent is also a penitent harvester. It is by means of this harvest that the world is to change for the better (Rev of Arès 28/7). So an Arès Pilgrim’s faith is also highly apostolic and therefore genuinely Christian.
The mental acceptance of the Word: The Bible, The Quran, The Revelation of Arès or some other Scripture, is a recommended adjuvant  or stimulus to the achievement (Rév of Arès 35/6), but it is not the achievement in itself. So it is definitely obvious that salvation unlike what religion preaches is not found through mental acceptance, but is found through achievement of Good.

It is well-known that what has been called Christianity—a word derived from Christian in The Acts of the Apostles 11/26 & 26/28, Peter1 4/16—is the opening-up of the biblical faith (until then restricted to the Jewish people) to the world after the Creator’s prophet Jesus had preached to Palestine. Sadly, the incipient pure Christianity rather soon got mythicized (dogmatized), regulated, hierarchized, under the influence of the then religions and has stayed in that state of more or less mummified (Rev of Arès xLix/7) aberration so far. A modern man’s attachment to what is nowadays called "Christianity" is the religious mirror of the masses’ attachment to politics, powers and law, which explains why The Revelation of Arès does not distinguish between princes religious, political, legal, financial, etc., who all together have kept the world spiritually dead or at the very least have kept it from living its Life (Rev of Arès 24/3-5). The world has to change (28/7) means has to start leading a spiritual, Christian life at last.

Starting up spiritual life in the world, downgrading and disintegrating the general ideas, that’s what makes the Arès Pilgrims’ condition hard, that’s what makes their mission puzzling to themselves as well as to the masses which they evangelize, all crowded together at a still pagan concept of man and the “order”. But a change very hazardous for Jesus and his disciples, which eventually failed in an old society compulsively superstitious and violent, may end up successful in modern society, even if narrow-minded. This is probably one of the reasons why Wisdom came back to earth in 1974-1977.
Any human being, even the plainest, the humblest, can have a share in the high flying miracle, the return (Rev of Arès i/1) of the initial Christian spirit. No need to be steeped in piety. Anybody can resuscitate as a spiritual being by acting penitent and help resuscitate the spiritual cemetery by harvesting penitents and so can find salvation and sacred glory (Rev of Arès 37/9) as well. Our faith has to be a creative movement in the image of the Creator perpetually in movement (Rev of Arès xxii/10-12), a continuous movement of the mind and soul towards Good in a society that thinks it is very go-ahead, but that we have to set free from the mesmerizing fear to give up its “reasons”. There is no faith alive but free (Rev of Arès 10/10) from every a priori assumption and prejudice, which was typical of the real, plain Christianity of Jesus— The Jesus transfigured in the flesh who appeared and spoke to me in 1974, the Good one or Yuhshoo whom the Father in person mentioned in 1977, the Jesus of Mark, Matthew and Luke once their books are purified by the Fire (Rev of Arès xLi/1-10) of The Revelation of Arès (The Jesus of John and Paul is not recognized by The Revelation of Arès 16/12, 35/12).
Real Christianity is the Path to Salvation the groundwork of which was done by Abraham; it later on developed through ups and downs, sometimes in shame sometimes in honor, and then reached its climax in The Sermon on the Mount (Matthew ch.5 à 7), which would have been infeasible if Abraham had immobilized and smothered its faith under a religion.

Really, man and God have a passion for each other, but not through a credo that declares that Jesus would be God incarnate sacrificed as a ransom for a multitude (Mark 10/45, Matthew20/28) and supposed to save all of the men who confess this dogma. Any victim of the earthly powers is, wherever and whenever, given as a ransom for all of the men who reconcile themselves to peace through submission and silence. This kind of sacrifice has never saved anybody and the earth keeps on turning carrying evil. Good will substitute for evil on earth and, as an extraordinary result, in the universe and man will be eternally saved through the all simple, all Christian fact of being good and refusing to be evil.
Salvation, either salvation of the individual that dies today or salvation of the world on the distant Day when the Light of Good will endlessly spread over everything (Rev of Arès 31/8) is not dependent on the Creator, but on a conjunction of the creature and Creator. The guests invited to the final great feast (Matthew 22/1-10, Luke 14/15-24), perhaps whole mankind in the end (Rev of Arès 31/12), will not be passive guests of Mercy, but the very cooks that will have prepared it.

Our humanity is a large household who have hung old magnificent religious paintings from their walls, but who have never achieved the ideals they have made iconic. Can we see love of the neighbor, forgiveness of all offenses, peace on earth, absolute spiritual and civil freedom, as globally admitted and practiced? No, we can’t. All that or almost all that remains to be achieved. The Arès Pilgrim is the man or woman that offers to join the ranks of the Christians reported missing ever since the very beginnings of Christianity, but still alive in men’s hearts as well as in the global expectations.

What you can read below I noted down last night by 04:30 am.
I did not note it down to publish it. I did not think of publishing it until a few minutes ago when I sat down in front of my computer to draft the blog entry #105 on a very serious theme. I changed my mind then. I thought, "Why get on my readers' nerves with an "intellectual outpouring" (comment 104C17)? As this blog is a personal one, why not share with everybody some of my raw little thoughts, the dwarfs that scurry along with me on the path of my nondescript life?"
Today a little something of my raw inner cogito, therefore, like as-cast iron the last note of my notebooks.
Loads of notebooks I've got, some big, some slim, different in size according to the momentary size of my pockets, to the places and situations (at my office, in my bedroom, on trips etc.). Some of them I've lost or forgotten here and there, but a few of these I've sometimes found. I do not worry about the destiny of my notebooks. The ones who have left me in my own little corner—vox populi vox Dei (the people's voice is God's voice), but is this true?—justifiably do not regard me as a thinker. For others who nevertheless are interested in my thoughts, here's my last night note :

Last night I prayed, hunched up, my insteps and my forehead stuck to the floor of my apartment, to that concrete embedded a few floors below into the earth that the Creator has given me (telling), "Make it whatever you want!" (Genesis ———)* and I wised up once more. To some people prayer is a time of mystical illusion, of daydream. To me it is the contrary, it is the time when I wise up, when I reach the skepticism that has saved me ever since 1974-1977!
God? I only heard a Voice distinguishable in the middle of a carnival of lights and a frightening concert of cracks in the roof structure. I've even gone somewhat deaf by it afterwards. Jesus? He was in the flesh, indeed, but was he just clothed in the flesh when he spoke to me or would he keep being in the flesh wherever he went in the night once he'd left me? How does he live? Does he breathe? Does he eat? I don't know.  I only heard his Message. In other words, I do'nt know much about the things I believe in. I am a skeptical believer, therefore.
I have faith, but I only believe in what I saw and heard. When a communist, I thought I was wising up against the morals of the bougeois close to me. And then the Bible brought me to wise up against my former communism, and then Jesus and the Father brought me to wise up against my Bible (the way it was interpreted in my church) and theology.
I am a skeptic. I am not an incredulous one, but just a skeptic.
I went out onto my balcony, then, in the intense cold and damp air of February and through a hole in the dark night veil I saw the stars and marvelled realizing that I could live in the middle of the infinite space, so I saw for myself that I could not be anything but a tabernacle of God, and even nothing but God himself, made a God by God…**. I am a man, a marvel. If I were not a skeptic, I couldn't understand the very little bit of myself that makes me—a little man—all and All.

* Genesis 1/28-30, 9/1-3
** Revelation of Arès 2/13

The overall sense of The Revelation of Arès is well known. It is the Core, which in brief is as follows: A person’s salvation does not originate with faith and prayer, but from effort to achieve good, and the world’s change for the better will only result from the propagation of personal salvations.
But it is through the Core of Cores, what is left unsaid, that penitents acquire the Eye (Rev of Arès xxxiv/6) with which they can tell the spiritual from the ethical and understand that good and evil are indeed like white and black, but don’t get the Word wrong, the good man, an image of the Sublime one (Genesis 1/27), will eventually grow tired of good if he fails to sublime it, if he fails to introduce into it the colors, qualities and forces that give the Universe the sublimity, the Sanctity, that the Father urges him to share (Rev of Arès 12/4). Accordingly, a similar enhancement of the concept of evil refines the penitent’s perception of it and the Core of Cores draws his or her attention to some stirs and shadows, not evil in themselves, but dangerous catalysts of evil like fear (Rev of Arès xxiv/3, xLv/6).
Let the man with eyes to see see! Whoever has recovered spiritual intelligence can see that, even though faith and prayer do not give salvation, they powerfully instruct and strengthen the penitent, the irreplaceable worker of Good, and that they notably help repel fear which roam around the soul like a cunning wolf (Rev of Arès 22/2).

By fear I do not mean mere dread or terror, which is often a salutary reaction.
Fear to love and forgive persons and facts reputed to be appalling and unforgivable or fear to testify on occasions when testimony is possible are fears to be absolutely conquered, but they bother and worry the penitent so much that they are never unconscious.
By fear I mean permanent, non-disturbing fear, which is even comfortable, as it complies with the normality of everyday life, for example fear of effective moral codes, of leaders and of law.
That fear you cannot conquer it inside you by rebelling—rebellion is just imprudence and violence—, but by inner relief, serenity, strength, that keep you well aware of the civilizing mission that you are entrusted by The Revelation of Arès with and ready to change something in the world, whenever circumstances permit.

Good has nothing to do with moral codes—besides, which moral code could generate it? The catholic, or republican, or fascist, or communist, or eskimo, or papuan one?.— Good has nothing to do with law—besides, which law among the numberless ones on earth?—Good has to do with creation. It ought to be a continuous creation of man just as the Universe is continuous creation of the Father (Rev of Arès 12/4, xxii/12),but ever since Adam (Rev of Arès 2/1-5, vii/13), this creation has been cancelled here, has been demoted there and has elsewhere been distorted in the clutches of the princes and their servile staffs (Rev of Arès 3/4), of the hypocrits(12/8, 21/3, 28/8) and the today triumphant rationalists who have reduced humanity to a thinking animality devoid of honor and magnanimity and kept in a state of fear.

Take fear of the cult princes (Rév d’Arès 1/4, 2/9-17… 36/21), for example, fear of the religion cult, of the politics cult, of the law cult, etc. of all of the cults which The Revelation of Arès reduces to one and the same bunch of princes (1/7, 4/2) who permanently generate power and the fear power inspires.
The princes will not disappear tomorrow, but our fear of them can disappear today, if by blowing on the embers of our spiritual intelligence (32/5) to rekindle it we understand a few fundamental realities, this one for example: Farming feeds us, carpentry furnishes our homes, masonry houses us, music entertains us, medicine treats us, so that they have got substance based on knowledges proved and unchangeable, which exist without any need to fright anybody, but politics, law, religion, have never been proved  anywhere and so have continually changed; they are lacking in substance and come down to an only knowledge, that which the princes have had to be princes, to inspire fear to men who know hundred times as much as the princes know about life.
Power and law are aimed at ensuring our “safety-security” and our own “good”, but not at subjecting us, the princes state today even more loudly than ever before. So, it seems that the more wisdom man has gained for ages from experience and the more he has mended his ways, become cultivated, peaceful and self-disciplined, the more insecurity he would have bred? Hence, for his own "good", interdictions, obligations, surveillance, repressive measures, checks, the dramatization and criminalization of facts of bubbling vitality, the rolling mill that uniformizes everything and so puts genius, creativity and conscience in jeopardy... Can anyone ever believe that the veil or the burqa worn by some human sisters or thirty square feet more than the surface allowed by the COS—building to plot ratio—in your new built house are threats to our "security" or "good"?

But the most worrying thing for our souls is a fundamentally detrimental paradox. While we as penitents are supposed to regain our intelligence (Rév d’Arès 32/5), we leave it up to politics to foresee and anticipate the contingencies of History, that is, the future, which is unintelligent. We credit politics with the very power of the Father or of his image (Genesis 1/27), which politics is not. Just look at the numberless situations when politics proves to be incapable of making correct forecasts. During the 20th century two world wars—80 million casualties and untold ruins—and the dictatorial communism that reduced 400 million Europeans to virtual slavery are two tragic titanic examples of political incompetence. Nonpolitical peoples sometimes are belliquoce, but only highly politicized peoples can  gather mass suppression and destruction means.
We cannot change the world (Rév d’Arès 28/7) by relying on its powers. May I also add that anarchy has not been proof of its capabilities in History. Nevertheless, the Father says : You shall not be a leader (Rév d’Arès 16/1), and so prophesies that universal salvation will come by a leaderless core of spiritual men. We have to make our penitent brains think much, love the world much and develop our concepts much, in order to design the third path. Let’s begin by making our inner spiritual breeding ground ready by suppressing fear of moral codes, leaders and laws inside us.

In 1987 the first mission "The Eye Opens" took place in Bordeaux and was finished off with a public lecture given at L’Athénée. I began my address with these words, "Don’t fear!" The audience stared at me. I continued, "Man don’t fear to change your live (Rev of Arès 30/11,) and create your soul. It is your soul that from your mouth will call on the world to start living spiritual life, the only solution left when the crisis of crises arises. For it will arise some day […] The Revelation of Arès does not call on man to revolt, contrary to circulating rumors, but calls on him to substitute the cult of his cherished ideas religious, philosophical and political, for the good achieved. Revolt can only bring about new powers no better than the former ones, but thanks to the penitence of a small remnant of humans good, loving, free and intelligent enough to remain watchful even when the Beast disappears below the horizon after losing any reason for existence (Rév of Arès 22/14), the clock of time and even death will come to an end (Rév d’Arès 31/8-12). Don’t fear! The evil you stop to fear sort of is conquered inside you! Whenever your fear dies Life is born again. In a way the world is not far from changing as soon as you cease to fear it!"

december 5, 2009 (0102us)  

When it comes to dream, I am a dreadful rationalist. I am not interested in the dreams people tell me about and even less in my own dreams. But, in the night of November 28 to 29, an exception irrupts! I have a funny dream. There's me in the Vatican along with some unspecified people. In the anteroom of the pope's private oratory a voice tells us, "His holiness is going to hear your confessions and give you absolution."
From the back of his oratory the pope — an unspecified one — notices me clothed in white (probably my tunic) like him, he identifies me, his gaze turns scornful, looks as if it means, "That guy's got the nerve to come to my place!"
Now a blur...and then I can see the unspecidied people that came in along with me coming out of the papal oratory, one after the other, without a glance at me—not likely! how to regard a guy that disdained by the pope!—, with their hand together, somewhat in a daze.
When I'm the last left in the anteroom, the pope throws open his door to me. He is no longer a scornful pontiff. Respectful to me and even moved, he welcomes me with open arms, he tells me, "No fuss... no confession between us! Only penitence saves. You sublimely lucky have been sent by God to revive penitence, the very simple path to salvation. I unfortunately have been appointed the top of an organization so complicated that no one on earth can bring back simplicity in it. You call on the world to enter upon penitence (Rev of Arès 8/6, 33/13)!"
I say, "We I and my fellow Arès Pilgrims have constantly done so thirty-six years, but if you want to give us a hand , you'll be welcome to the assembly!"
He says, "Gosh! Can I be both a pope and an Arès Pilgrims?"
I reply, "You can, indeed! There have been plenty of rascals among us, already, some bank executives, magistrates, military guys, cops, politicians, businessmen... so why shouldn't we receive popes at the assembly? We all are sinners."
I wake up.

On December 25, from time immemorial man has celebrated the rebirth of the light; penitence — that's just what The Revelation of Arès calls the inner death of evil and the inner rebirth of good — by harvesting itself from penitent man to penitent man will rekindle the world's original light: perpetual happiness (Rev of Arès 36/23 xxvi/12); therefore Xmas is the celebration of penitence!

Penitence has given me everything. It has given me all a man can't buy or steal or inherit, that is, my soul, my salvation, the strength to love and forgive, peace, intelligence after my own heart and absolute freedom, that is, it has made me free from the prejudices and fears that has kept me from changing my life (Rev of Arès 30/11) and helping change the world (28/7). Penitence has been my guidance about wisdom, freedom, balance, fortitude and character.

Being a penitent comes down to loving. All of my life change (Rev of Arès 30/11) follows on from it.
I love my neighbor — each fellow creature — in the absolute sense, that is, I do not love him or her from emotion, but from reason and a sense of duty, from wisdom all in all. Only wisdom unties love, let it run free, universalizes it, deifies it. So it is going back to its Beginnings.
So I have to love too much like the too much loving Father (Rev of Arès 12/7), therefore love even my enemy and pray to achieve (31/6) without hate and with moderation (7/6, 25/9, 35/7, 39/3) my defense against my persectors (Matthew 5/44), because—O penitents' dilemma—I have to defend myself as well, since I do not have the power to resurrect myself (Rev of Arès 29/5) from social death or bodily death and I have to last in order to achieve Good.
Emotion-love may lead me astray, but wisdom-love (or duty-love) keeps me clear-headed.

But my penitence does even more. It solves an insolvable contradiction within me.
It intermixes my human root with the universe's sacred root, it makes the genesitic sap rise to my heart and the Creator's image grow green again (Genesis 1/27) within me.
I a penitent am the saint of saints (the holy of holies, Exodus 26/33) of the undestroyable Temple next to whose outer walls I am molded (Rev of Arès 1/11-12). The Jerusalem temple was destroyable and was destroyed. It's of no importance! No cage (Rev of Arès xxxvi/3) but the Universe can hold the Father (12/4)—You shall not make this place a sanctuary (40/2).
In the Jerusalem temple the saints of saints (the holy of holies) figured the Maker's presence-absence contradiction. Our Jewish brothers were aware that the Father could not been held in a stone and tile cage any more than John the Baptist's baptismal water (Rev of Arès 20/3-7) held the holy spirit, but John the Baptist himself preached the solution of the contradiction, "Be penitent, for the Kingdom of Heaven, which is near, will enter you! (Matthieu 3/3). Of this The Revelation of Arès has reminded me and so has it led me to penitence. I as a penitent have a soul, within which the Father is not, because even a soul can't shut him up, but he is within it as well, because it is his image.
Whenever I pray, I realize more consciously, more objectively, the to and fro motion between the Creator and the creature within me. In praying I utter the Word that I in daily life continually forget about, but that I choose to achieve (Rev of Arès 31/6) unlike ancestor Adam who chose to disown it (Rev of Arès 2/1-5). He generated unhappiness and death. I help to generate happiness and Life. All I'd have left of the living God that spoke to me in Arès, if I would not achieve my penitence—my spiritual rebirth—would be a paper book censurable and disguisable, flammable and putrescible.

Penitence has woken me up to my existential self. Penitence, the only passable climb toward de Light, has helped me out of the dark metaphysical grave of the man spiritually dead.
I found out then that I was not subject to trial in a juge's court heavenly or earthly. Penitence once gave me inner eyes, so that I saw that I carried my own judgment, my own court, with me.
Now I know that, through penitence, I can get out of sin and justify myself all on my own. I bring fantastic hope. By multiplying myself I make the race (Rev of Arès xii/) that will change the world for the better (Rev of Arès 28/7).

No more virgin space, not the least chink anymore in the modern social fabric likely to let Eden settle again. The law of the rats (Rev of Arès xix/24) controls all geopolitically. Only through penitence a redeeming people, whose love and wisdom will be stronger than the system, will be able to form without a territory of their own. Because absolute freedom (Rev of Arès 10/10), that such prospects require, can only be produced deep in the soul. Henceforth it is you penitent, only you, you multiplied, multiplied by the harvest, that will keep the sin of sins (38/2) from plunging mankind into darkness.

Penitence has made me aware of time. Just as the grub is transformed slowly, I am to achieve my time (Rev of Arès 24/2) — The Father alone is outside time (12/6).
Penitence makes a penitent aware of time, but this does not keep him or her from joy and festive life (30/6). Quite the reverse, it makes them even more delightful by breaking them with times of exciting inner vitality, that is, spiritual life. No masterpiece is a masterpiece if it lacks a right balance of contrast.
Religion is on the way to failure, because it makes the dead speak. It always refers to dead people, whether people of History or of the afterlife, and it prepares the living for death. But penitence makes life speak. From it Life reemerges. As long as you fail to feel that, you are not an all-around penitent. The bolder your quest for the living image of the Saint, the righter your penitence.

O exquisite Friendship of the Breath that caresses you, of the Gaze that looks toward your penitence and of the rich and diverse ressources of the Intelligence that goes with them and spreads to you!

Comments published  (np)           Add a comment

november 5, 2009 (0101us) 
penitence is uttermost ecology  

Tapping the 30 October issue of "La Dépêche du Midi" (The South's Dispatch) I reminded myself of a discussion with a dyed-in-the-wool environmentalist: Salsifis (Black Salsify). This is not really her name, but I don't want to embarrass Salsifis.
     To start with she spoke with cocky humor,
     —  Your Revelation is just horseshit, said Salsifis! And they don't come any more outdated! God was away with the fairies when he wrote the message. Only ecology, but not religion, is planning the world's future.
     —  It's important, I replied, to cut down carbon and noxious quanta in the air, toxins in soils, rivers, in rivers and in food. This is as wise as washing your hands, brushing your teeth and streetsweeping the city, but the pollution you've just talked of is not fatal. THE ONLY POLLUTION FATAL TO MANKIND: SIN.
     Salsifis shrugged. I kept talking,
     — Did the word sin get you shrugging? Well, let's say evil instead! Or let's say lies, selfisness, individualism, contempt, greed, theft, etc., which together are definitely some of the causes of global pollution from an ecological standpoint.
    — Let's suppose you're right, said Salsifis! But don't go away thinking that law, police and the courts can prevent lies, selfishness, couldn't-care-less attitude, the polluters' every possible vice. Only law and courts can keep global pollution from spreading by heavily punishing and taxing the polluting manufactures.
     I cut off Salsifis,
     — And the polluting manufacturers get back the tax money by charging the retailers and consumers for it. Living as an eco-freak costs a lot (I anticipated the headline of "La Dépêche du Midi" by a few years). Laws and taxes can increase the cost of living, but can't depollute the earth, because pollution will forever develop faster then depollution. THE ONLY DEPOLLUTING FORCE AND ONLY PATH TO GOOD: SPIRITUAL LIFE.
    — Religion again?!
    — No! Living a spiritual life is just having a soul. Whether a soul is noble and beautiful or it is nonexistent. If a potent number of men have a soul, the world is to change (Rev of Arès 28/7).
    — I've got a soul just as all of people do, Salsifis retorted.
    — You may have a soul, but I can't assess this hypothesis. According to The Revelation of Arès the only way of being sure you've got a soul is giving up sin in all conscience and putting good into practice in all conscience, in other words, being a penitent. THE ONLY PROCESS OF GOOD IS PRIVATE; IT IS PENITENCE.
    Salsifis sniggered.
    — The word penitence, I added without approving of Salsifis's snigger, is usually misundertsood, because people can't help but seeing only what religion has left in it, that is, some force against evil through remorse and contrition, because it's death that religion mostly has in mind. But what spiritual life has in mind is life. Faith, not law, is the best telescope to sweep the happy earth's horizon and penitence is the best trekking toward happiness. I mean creative penitence, that The Revelation of Arès redeems. By this penitence man recovers beauty (Rev of Arès 12/3), joy and festive mood (30/11), happy change of private life (Rev of Arès 30/11) and of the world (Rev of Arès 28/7). Penitence gives back to the God that any good man is made (2/12) the image and likeness of his Creator (Genesis 1/27). In other words, penitence, but not environmentalism, enables man to save himself, save the world and even re-create the world.
    — Doing Good? That's the project of ecology. Therefore your penitence somehow is akin to ecology, said Salsifis.
    — No, it is not, I stated, because ecology doesn't believe in spiritual man, that is also a free man (Rev of Arès 10/10). Ecoly tells the citizen, "I Ecology have decided on the environment good for you and the environment bad for you and, as you might well decide on something different, I impose it on you by law and by tax..." Ecology is just politics. It sees only man as psycho-biological matter, which needs to be protected from its own immediate noxious demons (inasmuch as the noxious demons are indeed not the very demons of the authorities in place).
    — But law can't force any man to become spiritual. Ecology can force a man to be protected from industrial poisons.
    — By industry you mean man's industry, that is, mankind itself. You cannot keep mankind from inventing new things and having more and more outputs, because it's forever increasing in number, and you can't keep it from producing reasonably priced things for its poor people, therefore from polluting as production goes along. Not to mention the excessive cost of what little ecology realizes. There's no such thing as an absolute solution to global happiness through a special management of the processes of industry, farming, etc. The only solution consists in creating a new human society, a spiritual one, which contrary to popular opinion is possible with time: It will take more than four generations (Rev of Arès 24/2). After Samuel, Isaiah, Jeremiah, Hosea, Joel, Zechariah, it was John the Baptist who relaunched the Penitence project: Be penitent so that the kingdom of Good, which is very close at hand (for it is in your own hearts) will come (and replace the system)! (Matthew 3/2). Sheer simplicity always short-circuits laws, controls, the screen of earthly complicated matters behind which the power, whatever, lives and thrives in Palestinia and elsewhere. The power had John the Baptist arrested and eliminated (Matthieu 14/1-11). A few months later Jesus, who was likewise preaching the direct return to Good through penitence, was also arrested and eliminated (Matthew 26/47-27/55, Mark 14/43-15/39, Luke 22/47-23/44). Now, you environmentalists would have sat in the councils of Herod, of the sanhedrin and of the Romans in those days.
    — This shows that law and its forces are instantly stronger than faith and love, said Salsifis, but what can really happen at times other than instant ones? How good is the bravery and sacrifice of a man of faith of love in distant prospects of salvation?
    — Faith is as valuable as life. Where there's life, there's hope; similarly where there's faith there's hope. But faith turns absolutely valuable when it keeps to an absolute, that is, conscious choice of good, which rectifies Adam's old choice of evil (Rev of Arès 2/1-5). There's no faith but faith in a distant invisible future. This is the grand and heroic (Rev of Arès xxxv/4-12) side of faith, for which we have to stir mens' consciences all over the world. Herod, the Sanhedrin, Pilatus...into those powers two prophets, whose weapon was nothing but Truth (Rev of Arès 28/7), threw a scare, which showed only the inability of religion and politics to be conscious of a anything beyond the surface of events, just as wolves are unable to consider life around them beyond their own hunger and impulses. Politicians and environmentalists behave likewise today. The earthly powers set their very brief time against the dimensionless time of spiritual Life that aims for the kingdom of Good (22/14) beyond time. This is why the Creator gives the good men, the ones with souls, an afterlife which keeps them, even when considered as dead in earthmen's eyes, capable of slowly helping change the world (Rev of Arès 28/7) until they rise from the dead (Rév d'Arès 31/11-13) on the Day when the Good wins against the Beast (22/14). Jesus, when he appeared in Arès in 1974, featured the brilliant demonstration of the aftherlife, of the souls' contribution to the world's ascent toward the Saint's Hights. To sum up, penitence is the uttermost ecology.

Comments posted (0)                 Add a comment

october, 16, 2009 (0100us)    

When, in 1974 and 1977, the Creator issued his greatest Message following the Bible and the Quran, The Revelation of Arès, I understood its overall meaning, but at the time I realized neither the need for it nor the organic nature and depth of its Design.
The need for the Call escaped me, because in those days the world's affairs as well as the religions'—ecumenism was in full swing then—were going rather well. That was time for optimism.
The organic nature and depth of the Design escaped me too, because I could not see them as long as I could not realize that those organic nature and depth already existed within me.
Now, as an heir to Adam, who had chosen to be master of his own earth over being a mere Son in Eden(Rev of Arès 2/1-5), I could not know myself as an heir to Immortal Transcendence (Rev of Arès xxii/10-12, xxxix/1).
My faith in 1974 abode by the ideas, ethics and rules of religion, but not by the existential creative conscience that vitalizes spiritual Life.
For a fairly long time I could not see myself as the Creator's image (Genesis 1/27) but by resorting to my intellect, to the biblical idea about it, but not to Life, until I began realizing in all conscience that I was organically, and existentially, the co-creator of my soul, of my destiny (Rev of Arès 30/11) and in the long term of a new world (28/7) by turning into the penitent as defined by The Revelation of Arès.

Even though, in 1974-1977, the overall meaning of The Revelation of Arès already brought to my mind daring metaphors like "a global Exodus from the old religious and political civilisation to a new spiritual civilisation", I for a fairly long while used to lend The Revelation of Arès the limited objective of "opposingness". 
By "opposingness" I meant the restart of the Sermon on the Mount Christianity, which had been stopped by the theologians, and an upturn in man's ascent toward the Saint's Heights, I meant a superreformation of faith through simplification—the good accomplished is enough to save man—and through spiritual growth— penitence or practice of the good—in a spirit of fraternal alliance with the primordial Good's whole progeny (Rév d'Arès 35/11, xviii/3).
This was a right, though inadequate interpretation.
After my own optimism had finished hiding from me not the meaning of The Revelation of Arès, as explained above, but its eminent quality, which is inviting transcendence of the world without its mysticizing, without its despising the material and the carnal, which have been created, therefore as saintly as the Saint (Rev of Arès 12/4, xxv/11, Leviticus 19/2), I dazzled as well as scared found out that it was aimed at nothing less than the return of the Core (Rev of Arès xxxiv/7-12, xxxix/8) on earth, the great, real, total contribution of man to the universal Core of the Cores (xxxiv/6).
It was therefore possible to restore Eden.

The world has to change (Rev of Arès 28/7), but in this sentence to change means to re-create itself.
Change has not the limited meaning of spiritualization of the religious and political spirit. This very spirit has to disappear.
Man, if you ascend the Heights (25/4-6), don't take anything with you but your pure faith in your destiny of Good  and your pure knowledge of the basics of life and nature!
If you draw too much from your intellect, you lose the strength of your pure faith! If you change only what you understand about your own humanity, you change little. You can only change what you live; you change much then. Remember that only life passes life on, so only spiritual Life passes spiritual Life on.
This is why the Father says that you have to change your life.
The man that changes his life (Rec of Arès 30/11) draws on his innermost humanity, on the Fathers' image and likeness, therefore on the Good (Genesis 1/26-27) in the core of his being, he initiates his transfiguration—it may be low or high, as no man does more than he can on earth—which will be completed on the Day (Rev of Arès 31/8) when Good wins out over Evil.
Our kerygma is made of much less words than awe-inspiring thrills of Life: A kiss of you will often do better than rhetoric (rev of Arès 23/6).

From the late 80s to the early 90s I observed the hardening of authority, selfishness, greed, cynicism, hypocrisy, and the sophistication of the lies in politics, social issues, media and even religion like Christian fundamentalism, like islamism, both  originated by some misuse of the sense of love, forgiveness and peace in faith.
I realized that the Arès Call had been about human life in its broadest sense: Mankind sometimes seems to mend its ways, but the improvements never last long. The masses sink back into mediocrity.
Despite some deceptive intervals of peace and improvement in History, mass mankind is heading toward extreme evil: the sin of sins (Rev of Arès 38/2). It is through the indivual, only through the individual, that the masses will be saved. What is needed is a number as large as possible of humans that re-create themselves good. This is the redeeming concept of the small remnant (of penitents) (Rev of Arès 24/1, 26/1, 29/2, 33/12) and by extension of the remnant (of good men) ("We Believe, We Do Not Believe"),i
One of the causes of the current rise of evil: The collapse of the Soviet block in 1990. Only God was able to foresee it in 1974. At first regarded as a good event, the collapse was to trigger a quick process of moral deterioration in the so-called free world. As the Western world's politicians were no longer forced to prove they were the instigators and patrons of liberties, creativity and broadmindedness in the face of an oppressive Communist regime, they took to legislating heavily, thereby reducing liberties and creativity, increasing taxes, and particularly reviving the class criteria, the regimenters of all kinds fundamentally hostile to spiritual Life fundamentally free free (Rev of Arès 10/10).
The world regards itself as irresisbly given over to progress, because he has gained command of science and technology, but both of them conceal a powerful indiscriminate rationalism reinforced by the brutal rationalism with which the world has got intoxicated as well. The resultant hyperrationalism is likely to kill the spiritual vitality, that man has got left, and bring back barbarity, a new one with the attractive gentle face of the public good.
Against that radical threat The Revelation of Arès calls on mankind to change the world (Rev of Arès 28/7) in a radical way: man's self-re-creation, redirection of all of man's prospects towards Good by individual penitence. Whis is the light—the light of reason, the light of life—that our mission has kept on spreading.
We will not let History tell what will become of Good and Evil, because , even though we cannot directly prevent the situation from unfolding , we can indirectly offset its bad effects by changing our lives (Rev of Arès 30/11) and gathering togetherithe small remnant (24/1). The Creator himself tells us that against the damage of a powerful despiritualization of the world our collective spiritual conscience, the polone (Rev of Arès xxxix/12-13), is going to make up a force of re-creation just as powerful.

Let's carry on with our mission!
Uncertainty torments us, indeed, because the masses have for the most part become atheistic or lapsed into spiritual indifference.
But the masses have been made up of individuals, whose despair, or imperviousness to moral and spiritual concepts, or submission to the rationalistic "reasons", or trust in godless institutions, we should not overestimate.
Every one of the individuals conceals God's image and likeness (Genesis 1/27). "Do not wish to find God but everywhere," says Gide.
The Creator knows that men have not lost their divine roots, their sacred nature. In each human he sees an Abraham, father of a nation: Israel, or a Jesus, father of a new world barely roughhewn, restarted by The Revelation of Arès: pure Christianity, but not some dogmatic christianity.
The Creator considers the seemingly dead God inside man as reclaimable (Rev of Arès 2/13), since he sends us to go up and down the world in order to harvest the small remnant of penitents, who will in turn become the awakeners of the free (Rev of Arès 10/10) and conscienced (xxii/14) souls, which will eventually change the world (28/7).

Comments Posted (0)            Add a comment

september 20, 2009 (0099us) 

The men that came before us—Erasmus and other men—did much spadework in our minds.
It is not Erasmus (picture, 1469-1536), far from it, but The Revelation of Arès, that has called on us to demythologize and existentialize the faith fit for changing the world, but the great humanist set a good example of  intelligence (Rev of Arès 32/5) awakening and moderation (7/6, 12/1, 25/9, 32/10, 35/7, 39/3), even though we have to pursue them much further to achieve what Erasmus only could dream of.

The Creator gave me and accordingly has given the small remnant, that he had sent me to gather together (Rev of Arès 24/1), two jobs:

The job to spread The Revelation of Arès so that the men that will be capable of seeing themselves in it may discover this mirror of their own hopes, come and boost the Harvest (Rev of Arès 4/12, 5/2-5, 6/2, 15/7, 31/6, 38/2) of the penitents that will in turn set out to harvest more penitents, who all together will eventually change the world (Rev of Arès 28/7),

The job to demythologize faith and make it actively existential, because, while the Creator can give The Revelation d'Arès, we humans can only show our faith in this Revelation. This is why our faith has to be particularly dynamic and creative.

Let's change religion faith, that is static and dogmatic, into true faith constructive and fit for evolution.
Let's give constructive true faith to the numberless men that have lost it, because they have been scandalized (Rev of Arès 28/4).
Let's give the rationalists good reasons for believing and pushing back the frontiers of the rational by enlarging it by what they thought was irrational.
The faith inspired by The Revelation of Arès is not the beseeching, glorifying traditional submission to a Maker supposed to be the only Master of human destiny, but it is a return of the Sons (Rev of Arès 23/1, 35/11, 36/17) or Offspring (13/5) to the Heritage (28/15-24, 31/4), that is, to Good (12/3, xxxiii/11, xxxviii/3).
The Aresian faith is an existentialism ; an exitentialism geared toward Good.
This is explained by the following syllogism :
Man having freely chosen evil (Rev of Arès 2/1-5, vii/7-13) can freely choose Good which will beat evil ;
the Creator respecting the freedom of good or evil, that he gave man, his Mercy has become unpredictable (Rev of Arès 16/15), since evil rejects it ;
therefore, only Good achieved by an individual saves him or her definitely from the immediate tenebrae and is destined to change the world (Rev of Arès 28/7) from misery into happiness.
No myth acts in the achievement.

The achievement is existential, practical, done without any intermediary.

The Harvest consists in rallying (xLv/19) the men conscious and stubborn enough to exist and make society exist in the image and likeness of Good out of which man has been born (The Bible: Genesis 1/27). This is what I call existentialization—A word that is not found in the dictionary.
Any man that fights against evil within himself opens up the world to spiritual Life (Rev of Arès 24/3-5), the only path toward change and salvation individual as well as worldly.

Demythologization — no more myth ! — and existentialization — make Good exist and act ! — are basic in the Aresian faith, active and evolutive, but they are so opposed to the age-old culture of passive static faith that achieving them is very hard.
So Wisdom sufficient unto itself (Rev of Arès 10/12), but well aware that it is not sufficient to make man change in the short term, knows that man cannot divest himself of myths unless he uses myths, because man can only dispose of things that he has experienced.
This is why Wisdom paradoxically talks about myths: sacrifice, Mary, demons, etc., in The Revelation of Arès in order to give man enough time (Rev of Arès 12/6) to demythologize himself and realize that he is his own saver by having the Saver live within himself (Rev of Arès 2/12-13).

Gaby, a lady commenting on the former blog entry (98C33) said:

"The Aresian faith, which is absolutely "insurgent", and which sweeps away all of general (religious) belief, is a skin very hard to put on. I've had trouble experiencing it, but I've withstood it.
You (Brother Michel) have not been claiming that God doesn't exist, but that you have no been aware of "who and what he is" ever since the Theophanies happened [1977, The Book]. Since then you have identified God with the image and likeness of Him that man is. Based on this assertion and on the supernatural Word you were given in Arès you claim that man is the generator of his own grace by penitence, that is, by regaining the Maker's image and likeness.
"You used to claim this years ago, but not in the pressing radical way you will claim it nowadays, a radicality that strikes anyone that reads the notes in the 2009 edition.
"All this I've neatly noticed and I've deduced from it that none needs to be a genius to realize that this upsets all general belief more strongly than ever"

Gaby in her own way sums up the original aspect and the very difficulty of the creative, evolutive, demythologized faith, that any careful reader can infer from The Revelation of Arès.

I have selected Erasmus as an illustration of this entry, because I used to condemn him as heretical before 1974, but I have since then realized that the great humanist had to put a lot of effort into gaining intelligence (Rev of Arès 32/5) and becoming a cut above the rest.

I was waiting for an opportunity of acknowledging that he had a great sense of spiritual freedom.
I admire him for his remarkable independent intelligence and his bravery—he was deeply disparaged and slandered  in his own lifetime—, because before 1974 I on my own was unable to go as far as he had gone, in days when I didn't have the least idea that I was to go much farther. One of the greatest universal minds, bubbly and smiling, modern, a precursor of  openmindedness. He set out to seek common good, peace, brotherly love, over which he was to think ceaselessly.

Comments posted (0)          Add a comment

september 2, 2009 (0098us) 

Just as a seagull does not make a sea,
a stigma does not make Jesus,
a fiend does not make sin,
Mary does not make salvation.

The 2009 edition of The Revelation of Ares has aroused some readers' doubts about my honesty. In connection with Mary, the fiends or the tempter, the stigmata, and that's not all!
For instance, some have found it unlikely that the Father sent off Jesus to a witness that heedless of the places of his stigmata.
In 1974 I referred to "stigmata in the wrists"; in 2009 I refer to them "in the middle of the forearms". This imprecision means I am accused of suspicious mistake, accordingly a few readers suspect that The Revelation of Ares may well be an inaccurate or even inauthentic material.
Here is the answer I sent to one of the suspicious on August 22d:

I know how great is the schizophrenic modern world's taste for geometrism, how inflexible its way of thinking, how stringent the importance it lends to questions devoid of essentiality, and conversely I know how little I care whether the world is unhappy with my vagueness, so that I tell the suspicious that my lack of worries about other's demands for pieces of precision which look unimportant to me is the only explanation in this particular case.
I admit that I did not take special care to describe Jesus' bodily details in 2009 any more than I had done to describe them in 1974. What has always been given every care and attention by me from 1974 to 2009 is the Revelation itself, the only important point, because man's salvation is dependent on his achieving God's Word, but is by no means dependent on Jesus' anatomical features.
Jesus' stigmata were neither "in his wrists and in his feet", as I had written in 1974, nor—although less inaccurate—"in the middle of his forearms and in his mid legs", as I wrote in 2009.
A lot of people know that, after I had written "the stigmata are in his wrists", I had been scolded by physiologists and medical people, who stated, "That's impossible! Man's wrist is a complex joint which would burst open when transfixed by a big nail…Which would end up in a breaking point…The heavy body would drop down…Etc." I had written "wrists and feet" in May or June 1974 (when I composed the 1974 introductory) from force of ecclesiastical habit, instinctively, as I then was a priest, a traditional theologian, who like all of Christian clergy used to go by Luke 24/39 and John 20/25-27 and said "hands and feet" just as people say an ambulance man need a strong stomach while he only needs a strong pair of arms. It's just a figure of speech. Nevertheless, by saying "in the wrists", even though this was inexact, I focused the readers' attention on the fact that the Gospels (Luke 24/39 and John 20/25/27) were wrong. Jesus' hands were not transfixed.
The day I set to write the 2009 introductory chapter I said to myself, "Well, I'll take advantage of this new edition to make up for my former imprecision."
I recalled the medical people claiming, "That's impossible ! A wrist is a complex joint a big nail can smash to smithereens," and I recalled me roughly delineating on my left arm with my right forefinger the area where Jesus' stigma had lain, and the medical people exclaiming,
"But this is not the wrist. It's the forearm!"
I said, "Yes but even so it's close to the wrist."
They replied, "Even so this is the forearm!"
I said, "Therefore, I should have said, In the forearm closer to the wrist than to the elbow?"
Accordingly, while composing the 2009 introductory chapter, I wrote first, "One (stigma) in each arm clearly above the wrist." Alas! The edition had been determined not to have more than 160page. As I should take special care of the Revelation itself, I not so much preoccupied with everything else in the book cut paragraphs and parts of sentences out of the introductory material so as to save space. I reduced the sentence to "One (stigma) in the middle of each forearm " meaning the scar was neither in the wrist nor in the elbow. Which seemed satisfactory to me.
Whoever could meet damnation because he or she would be unaware of the exact place of the stigmata on Jesus' limbs? Nobody. To me only one thing will be perpetually considered as cardinal in The Revelation of Ares and that will be The Revelation of Ares itself if it is achieved, notably, if it is achieved by penitence and the penitent harvest
Lo and behold, the beard hunters are succeeded by the stigmata hunters!
The beard hunters? I remind my readers that as soon as 1975 I was visited by suspicious people that were worried by Jesus' outward appearance as described by me the witness. Among a few questions—the color of his eyes, etc., about which they considered my answers as regrettably poor—they used to ask this, "Was the beard of Jesus, whom you claim you witnessed, long or short?" As I had not measured off or even scrutinized Jesus' beard any more than his stigmata, because I had been far more impressed by the great stature, noble eyes and bearing and above all the Message of Jesus than by details like his hair or beard, I used to answer in all sincerity,
"Neither short nor long" or something like that.
The suspicious ones exclaimed then, "Considering this man doesn't even know whether the apparition's beard was short or long, he has not seen anything (or he has seen Satan)" and they convinced that I was an impostor (or a Satanist) went away from me.

There are points of Truth you can't decide on. Only the spiritual intelligence (Rev of Arès 32/5), which you ought to rekindle, enables you to know better than imprecision, contrast, dichotomy.
I was hanging on Jesus' every word, but not on his stigmata. I saw them, but I didn't watch them. The only Truth worth considering was that there were such things as stigmata, that is, Jesus had really been killed by nailing to a cross and therefore had really risen from the dead, so that any human that likewise through penitence will set his steps in the steps of the Father (Rév of Arès 2/12) will end up rising from the dead, as well.
As for the equivocation in Mary all along The Revelation of Arès, it does not matter whether you see her as a woman that travels the breadth and length of the earth (Rev of Arès 33/13) begging for pity on men or whether you see her as the Creator's motherly aspect. The only Truth worth considering is that the only strength that works miracles is the Creator's, for a miracle, whatever, is always a creation or recreation and originates in the Father of the Universe (Rev of Arès 12/4), the Miracle Source through whom all exists or re-exists.
You can say the same about the fiends or demons. It does not matter whether the tempter comes from the outside or whether it is simply the man himself, the Truth is that you have to resist temptation wherever it comes from, to be a penitent. This is the only path to salvation.
It's time for us to overcome the old superstition (Rev of Arès 21/1) and stop being spiritually immature.
If Jesus in his transfigured flesh were sent to you by the Father, I assure you that you would not rationalize the event.
The driving energy of Truth, that sets your spiritual humanity and heart going, does not originate from your fishing for details, your dissecting mysteries and measuring by the centimeter, in short your filtering off gnats (Matthew 23/24).
The pressure put by Jesus with his thumb on my lips—I can't even remember whether it was his right thumb or his left thumb… an unlikely witness, the suspicious sigh—created a more lasting, deeper and stronger, more real link between him and me than my visual recollection of the thumb, which I can't recall being short or long, well manicured or not. I only caught a glimpse of the lines upon the thumb, so I knew the only Truth worth considering, notably that Jesus was a person in the flesh, and that I in turn, some Day, a long time after my death, will recover my own flesh, too.

Comments posted (0)          Add a comment