november 30, 2010 (0113US)
Overpopulation results in
Poverty and even more its prematuration: fear of poverty,
the causes of social unrest like that in October, 2010, are two
elements of the
huge weakness, a cause for materialistic hardening, that our mission
to confront and shall never disregard (Rev of Arès 36/5).
I had this point in mind before, between 1974 and 1977, when the Father
waiting until I understood what Jesus had told me before He Himself
came down and
spoke to me.
I have been dogged by this point, notably now that I have heard that
of the most impoverished countries has doubled ever since 1970, and the
of destitute individuals, all countries taken together, has also
since 1980 (UNO’s Report, 2010).
Just look at Haiti! A Haitian brother has nearly twenty years tried
make known The Revelation of Arès as
the Light and solution.
Why? "My fellow countrymen, there are way too many of them,
nothing but surviving like animals." that Haitian told me,
once at the
At an amazingly high birthrate of 28 versus a mortality
rate of 9 there
are currently 9.500.000 Haitians in a country twenty times as small as
is like France had to house, feed, teach, 1ook after, in short support 190.000.000
people in its narrow hexagonal area, the population of Brazil! Survival
France—as it is in Haiti—would be so essential that the existential and
spiritual would be impossible; people would live by their wits, their
expectations reduced to a quest for some rod of iron and their
concern would be reduced to superstitious and pagan hopes.
If some tell me that the French, only 63.000.000 of them for the time
already shown despiritualization, due to materialism, but not due to
reply that I have observed History and well seen that a continuous
change has always and everywhere on earth first set up materialism
overpopulation and poverty appear. Then poverty hardens materialism in
the remains of existential and spiritual powers under a heavy urgency
Besides, let's keep in mind that the feeling that one is poor and even more one’s fear to
are relative to an imaginary standard of shortage (a Frenchman feels poor where a Haitian feels well off), a cause
concern which reduces until it eats up (sin
of sins, Rev of Arès 38/2) the Creator’s image (Genesis 1/26-27) inside man.
Overpopulation and its plights are setting in all over the world
What’s more, mankind manages to accelerate and perfect its
selfdestruction : Family allowance, etc. — Oops !
"you old fascist fogyish" are only just beginning
—. I understand
large families’s trouble due to the high cost of living, but can I
wondering how to spiritualize men who, as they are profilerating in
progression while their resources are just increasing in arithmetic
and so are despiritualizing?
Is this an aporia ? Would the Father have been wandering when
Call in 1974-1977? Yes, Ianswer, whenever I rationalize. No, I answer,
my faith prevails. Faith like Einstein extrapolates and achieves
which absolute Truth is. This is why no utopia has ever been solved but
Now, it’s no small utopia that I had to ponder and accept after I heard
fateful words,"From now on you’ll
be My Messenger, you’ll no longer be anything for yourself (Rev of Arès
13 April, 1974)," when the Creator stopped sending
Messenger Jesus to me; I would catch sight of Jesus only once later,
flashes of lighting in a night thunder storm on July 5th, 1977
Piliers de la Pénitence", Le Pèlerin d’Arès n°1 1978, p.53).
From April 13th, 1974, to October 2d, 1977, I was having no spiritual
help but my conscience. That was the most tormented time of my
Forty months of inner struggle and a repeated following up of
My torment was not one of fundamental doubts : The 1974
had been way too real, I had understood its meaning and published
Golpel Given in Arès" no later than September, 1974.
My torment was of renunciation of all that I had believed in and that
me awfully lucky, but it was far more one of self-criticism, of
my poorness and mediocrity and my ridiculous means in the face of that
hydra-headed monster of a mankind in fast proliferation sociological
technological. Nevertheless, I guessed that the Father couldn’t send a small remnant of penitents,
little runts (Rev of Arès 23/1, to attack the worldly citadel and have their chances of Victory, if that citadel
had not a weak point. I was searching for that weak point the
world in reading and rereading The Gospel
Given in Arès and its complete context eventually spoke to
me. Just as
famous Pastor Thomas Malthus, that as the year 1800 drew nearer had
that mankind would be sooner or later subjected to poverty and plights
and moral, because population was increasing in number much faster than
resources, I understood that the Father in person appealed man for penitence as the year 2000 was
because evil would be worsening
quickly owing to overpopulation resulting, but would conversely bring about in a weakening of
political, religious, economical safeguards.
Then I realized that the intensity of my faith in the Word that
had given me and the quality of my penitence
were going to matter more than every reasoning based on numbers and
forces, because they all things considered had never succeeded in
problem of evil as long as the earth had been little populated. I
that evil would not been conquered
sacraments or the law, but in man’s heart and first of all in my heart.
My penitence then became stronger
stronger, deeper and deeper, because I had at last taken it that there
one human heart and my own heart would be just a molecule of it.
Not only are all men brothers, whether they know it or not, whether
it or not, but also, in dissension and inequality as well as harmony
equality, they make up a one and only flesh—Just as Adam and Eve were one body (Genesis 2/23-24) and this is
why adultery breaks much more than
it breaks humanity, just as a murder killes much more than a man, all
That is Truth, even though to remind the world of it is not a lesser
If at least a small remnant of penitents first become one
body, and then one soul,
the polon (Rev of Arès xxxix/12-13), they
will make up one heart. They
will conquer evil, then, the very evil that overpopulation makes worse day
by day, and they will make the great Day (Rev
of Arès 31/8) break when Good
This will require more than four
generations of penitents (Rev of Arès 24/2), because mankind
has to come
back from far away, from the dark dregs of sin,
and we ourselves Arès Pilgrims of the present generation are more than
imperfect, but it is the penitence as
transformation and unification force used without despondency
(Rev of Arès 13/8) that is our characteristic.
I understood it all early, between 1974 and 1977, and the torment that
was for me, notwithstanding, I set about gathering
a small remnant of penitents
the foot of the ramparts of the overpopulated
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october 24th, 2010 (0112us)
the fleeting supernatural, the fleeting earthly
Watching the demonstrators
procession through my window I wonder,
Is this the sublime rationalism, loudmouths and even a few full of
whose fellow I used to be, now opposed to my "laughable false"
Coming January the 15th it will be
since Jesus appeared and spoke to me, on October 2d it had been
years since the Creator manifested himself and spoke to me.
I have found an account of mine. It goes back about twenty years, but
"One always gets caught and
astouned by the
Supernatural. Even a
mystic that has continuously hoped that It would visit him couldn’t
help but be
and astouned by It, because none of men can ever imagine what the
is. Now just imagine me a non-mystic guy that had never hoped for it…
"On January 15th,1974, the Supernatural lent me a soul,
so that I might be capable of seeing and hearing It.
Forty-four months later, on October 2d, 1977, I was having a soul, I guess, to see and hear It, as I
had meanwhile been a penitent,
otherwise It lent me a soul again.
1974 and 1977, anyway, the Supernatural acted as if It transshipped me
ship of emotion and fright on the Sea
of the unknown so impressive that I burning with an alarmed but extreme
curiosity managed to endure emotion and fright. As long as the
lasted: 88 days in 1974, 51 days in 1977, I had the earthly in mind no
than something like the floor of the Water
over which I sailed and to which I leant down at times.
"On April 13th, 1974, the Supernatural went away and abandoned me. On
November 22d, 1977, novembre 1977, It went away and abandoned me once
all to the tremendous problems that Its message let me solve. I sank
began to crawl like a crab again on the earthly floor. The soul that the Supernatural has lent me so
that I could see and hear
It and even travel space (Rev of Arès vi/1-5
resorbed and ever since then I’ve had to create and
develop my own soul through
"At the very least, this soul of
my own I hope I’ve had. I’ve had doubts about it in rare, though trying
of criticism or relativism. Then I had doubts not about the Surnatural,
is manifestly visible, sonorous and tangible, but about Its knowledge
earthly realities. I have sometimes thought that the Supernatural for
as real-life a fact as the earthly, but that Its ideals sounded like
big waves which
the ark of humanity can’t navigate
of its complexity and poor knowledge of God’s Wind.
Whenever I went through those anxious doubts I thought that
only a few souls can roll and pitch
on that Sea like sails
(Rev of Arès 17/4-5, 18/4-5, 20/4) too scarce and scant to
make up the King’s fleet (Rev of Arès
18/4, 19/2); I thought that the small
remnant of penitents
prompt the world to change (28/7) would
be forever smallish-smallish and
never influential enough.
"Nonetheless, my bouts of criticism and relativism have never lasted
enough, because The Revelation of Arès
has continually caught up with me. Doesn’t it make itself very clear?
It does. A
penitent is any human that changes his or
her life (Rev of Arès 30/11), but not in an ashram, a
monastery or a
hermitage; a human changes his or her
life in the hurly-burly of the world given to contradiction
and brutality to
prompt it to change too (Rev of Arès 28/7) by gradually
permeating it with a penitence spirit.
A human reaches personal salvation
if he or she is concerned for general, social salvation.
This is a great paradox: Penitence is
not a refuge like religion, ideology and even politics,
but an exodus. A spiritual exodus! The Creator sends us into the
huge desert of sinners so that we
love them even though they are dreadful, forgive them even though they
harsh, make peace with everybody, be free from the worldly prejudices,
and use heartfelt intelligence.
"In the world the Supernatural does not appear or
fleetingly, but the earthly is as fleeting as the Superfnatural, there good and evil
alternate with each other unpredictably. It is in this paradox
that man recovers his sacred nature. It is in instability that the small remnant of penitents
(Rev of Arès 24/1), the salvation
engine, has to go round, it is not in isolation and
elitism religious or ideological, which give but the mistaken belief
that they are
enduring and promising, because they make people mistake inertia and
The path to the garden of happiness
and eternity is plain: penitence,
which simply consists in loving, forgiving,
making peace, being
spiritually free and intelligent,
that is, supernaturalizing yourself, but oddly enough
supernaturalizing yourself is impossible if you do not alternately swap
surpernatural with the earthly and a feeling of the possible with a
the impossible. O the fleeting supernatural, o the fleeting earthly!
years after Jesus had spoken to me I a mole
that has grown wings still feel unable to stay stable in the air like
the Eagle (Rev of Arès 23/2). I
fly up and
down. I am forever facing the unexpected in my life.
Luckily, taking a closer look at the paradox, I
realize that the Supernatural is more favorable than the earthly.
The earthly is
more fleeting, so much more so that I feel sorry for the rationalistic
who believe only in it and rely only on it.
dematerializes, but It quenches my my hope without a break; its
The earthly, when it materializes, is a shimmering
water, but it
does not last. It evaporates and leaves a desert behind it, a ground
and cracked by all the problems it has caused, it leaves man thirsty
for which he yearns more and more, and ideas traced on the sand and
dreams, disbelief, dissatisfaction, demands, death.
been absent from my eyesight thirty-three years, but It has not been
from reality; It proved me that another Life
is accessible, is worth climbing its paths, making an ascent difficult
likely to save me from dying bestial, beastial,
as a Beast (22/14, xxxiii/6).
Bestial or beastial enough I’ve
it is, whenever I’ve told myself, “If I hadn’t let the Supernatural
life en 1974, if I’d kept it hidden, I wouldn’t have undergone the
in 1977, I wouldn’t be laughed at, I would have neither enemies nor
that cause as many problems to me as enemies do, I’d be pigeonholed
people worth associating with.”
Poor me! Would I for fear of looking
for real happiness (36/23, 37/9)
trompe l’oeil of social happiness? A trompe l’oeil, indeed, as I can
see only people
criticizing, reviling, attacking or avoiding the world, the only thing
believe in. A trompe l’oeil that we have difficulties banishing from
and that we I and you Arès Pilgrims have still more difficulties
Bestial or beastial enough I’ve
as it is, whenever I’ve been in anguish, without even hiding from the
myself: « How can I present the world the Supernatual
unprovable, but which,
even if It was proved, would be rejected, because people don’t like its
message? Will I translate it but into terms that the world likes just
hypercircumspect ones do forever careful not to
climb onto the Parvis of the
Father (Rev of Arès 2/16-18), that is, passing on his Message
angles sociologically and culturally well-received? No, I won’t.
I have overcome my fear of the earthly, because I have understood that
fleetingness of the Supernatural is just caused by my blinding sin, whereas the fleetingness of the
earthly has been demonstrated by History, the events of mankind, which
after a kind of happiness it has never found, perpetually dissatisfied
disappointed, perpetually aging and dying, but not yet conscious that
dream is what it calls rationalism, which had proved to be more
the Supernatural. I have overcome my fearful earthly stupidity and
taken to penitence and the harvest of penitents and I will forever
be sticking to that.
Brothers and sisters, even when you think you aim too high, you won’t
be up to
what the Father expects from you. Help
men to cope with real expectations!
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september 11, 2010 (0111US)
flyers and the miracle they work
The man in the street
can’t stand the
world’s noise (Rev of Arès ii/7-13… xLvii/2)
anymore: news, ads, appeals, requests, announcements,
warnings, etc., but
he can’t escape them. So he escapes everything else. It is that escaper
that The Revelation of Arès and its
missionary try to speak to.
When every so often an impatient ear strains at the missionary, he can
be other than brief.
None knows better than I a chatterbox know how painful an effort to cut
talk may be. I feel inadequate, nearly unfit. I would like to spill the torrents of the
Water (Rev of Arès18/5, 23/5, xi/12, etc.) through my lips,
the time fails me, so I can let out only a jet or even less, a spray,
Volatile! What would be left of it, if I had no flyer?
I hand a flyer out to the listener. A flyer can be taken away. It may
listener a reader —o holy hope!
But the flyer has to be even shorter than the word for a public still
impatient at reading than at listening. The public overwhelmed with the
rain of set
readings —the verbose regulations, newsletters, general terms, law,
official documents, food ingredients, schedules, etc. — calls for
they aren’t forced to read.
The curtness problem actually is more difficult
for a flyer than for
the word. The voice can vary, make up for slips, change the tone in
listener. A flyer can’t adjust to every one of its readers. So I have
my flyer short and simple, as if all of its readers were expected to be
impatient and uncultivated. I am looking for penitents,
but not theologians, anyway.
My curt simple flyer looks like low-grade propaganda, I know. This is
shortcoming. It looks like it sought to move pusillanimous people while
I’m seeking for penitents
to achieve the Word (Rev of Arès 31/6), in
short heroes (Rev of Arés xxxv/4-12). That’s
where the flyer art meets the japanese print art, that is, the art of
much and even beauty (12/3) with
Sometimes my brevity for fear of sounding too faint might lapse into
ways of grief by despairing of the sinful world subjected to the white king and
black king (Rév d’Arès xxxi/12, xxxvii/14) and/or prophesying
days to come, the sin of sins (Rev of Arès
38/2). I am wary of this sort of pathos.
Sometimes my brevity very nearly goes surfing over commonplaces and
vogue much more easier and curter to say than the spiritual, but I
brothers’ regrettable "social mission", that
certainly spared us
the beating by the "counter-cult" groups, but made
misunderstood, unclassifiable, which nowadays is tantamount to
wary of this too.
Sometimes the need for brevity could force my enthusiasm. That’s the
often think they force facts to happen, but the real facts are already
they pass me second by second on the sidewalk, human beings with no
paying attention, if so, to the immediate concrete. Spiritual
doesn’t reach the masses. I’m wary of this too.
The public despise fossil concepts like God,
sin, penitence, etc. in the senses that religions have given
these words, but,
don’t let that fool you, the public likewise dislike the subjects in
dealt with by the sellers of all that can be sold, the politicians, the
activists, the NGOs, etc. The public despise everything except whatever
relieve their boredom. People have shut themselves away in their
because they don’t dream, but because without their knowing their life
planned and banned from adventure. The technologically advanced
color, stir and sensation that television, news, trade and business are
nowadays cannot make up for this frustration; it can’t relieve people’s
but at times.
Which just goes to show our street mission is extremely hard, as what
at is not the spinal cord to excite it, but the heart to make him open
cage and set free the pious man (Rev of
Arès 32/8) and his Life (24/5)
that have been languishing there for ages,
What does my flyer have left to say to mate the human beast and the soul again?
What my flyer has left to say is all that I have just said and that I
avoid saying, but that I can’t completely avoid saying, ever, because
flyer has is words, while it ought to convey something else :
unspeakable ! The unspeakable marvel of Life
(Rev of Arès 24/5) which generations
of penitents will recover
for the whole world.
My flyer made of inadequate words may
have only one chance of picking the good Fruit
(Rev of Arès i/17-19), but it’s no small chance :
Miracle is rare. This reminds you missionnary that, if the leg that follows you (Rev
of Arès i/18) is rare and
miraculous , it
world will be saved by a small remnant of
Don’t you feel miraculously helped when your
to be penitent is met by the
to be penitent, something that
humans, even believers, have forgotten? You do.
You have been patient enough to
read the text above. Congratulations!
Now read what's following only if you're more patient than the most
patient reader of flyers!
That's saying a lot.
I have to care over what my flyer
and shows. To make it curt, though clear, requires my labor, my effort
escape the maze of my long-winded self. Each chatterbox likes the sound
or her voice; I have to put myself in the position of those who will
flyer, whose least of their worries The
Revelation of Arès is really. But once my flyer is made, I
have to accept
it, believe in it, for a missionary who thinks that his or her flyer is
little use dare not confront his or her own faith.
You faith saves you, go in peace (Mark 5/34) and missionize!
I know that Salvation can’t be
in a flyer like the Tower Eiffel in a postcard. I know, however, that
will my flyer tell the passer-by The
Revelation of Arès, but it may awaken his spiritual
conscience and that,
even though he might never get involved in the small
remnant, he might have something left like a wisp of vague
of the very old days when he was a God,
in the Creator (Rev of Arès 2/13).
Not only is a flyer a short memo, but also the missionary’s calling
invitation to meet him or her later on.
Man, who formerly was alive, sensitive to ideals, whether he was
against or in for
them, has lost his spiritual matter. At best he has become a spiritual mummy (Rev of Arès xLix/7) which we have
to undress and resuscitate. The miracle of spiritual resuscitation The Revelation of Arès has given us the
capacity to work.
Back in the street, from which violent men —mosly Evangelists like
want to burn the Quran today September 11— had forced me to cave in
insults and blows, the world I have met there has grown more apathetic,
dead metaphysically than they had been when I had last met them. What’s
to blame? The plot of the media, politicians,
intellectuals, all those whose scientism gross and often cynical is now
well-suited for a man in crisis, who doesn’t know which way to turn?
There is no such thing as a plot. What is to blame is just the immense
disappointment of an old world that has very long been deceived himself
sides. So the great void left in man’s heart is culturally logical and
the continuity of deceived men’s relationship. Indeed, some men and
not lost hope —the ones that the harvester
and its flyer hope to come across— , but the continuous trickling of sin on them has neutralized them, They
think it is remediable; they even think it is normal.What
can my flyer do then?
See above. Il can do what the Father’s
Word can do : work miracles.
July 30, 2010 (0110US)
the media silence
media silence :
conspiracy or the lazy traditional wisdom ?
It's a globally acknowledged fact
that we live in a communication society, and yet our society has swung
to communication of nothing… Never had the media let so many people
speak, but people who have nothing to tell… People that have
outstanding things to tell are never allowed to speak... So I a mere
designer, whose exploits are just a toothbrush, a hotel, rocket or a
motorcycle, I've seemed to be living within a bubble of complete
helplessness… This is why, the day "Telerama" honored me with an
invitation to take part in the making of this anniversary issue (the
60th anniversary of the magazine), I answere: "OK! But let's allow
those who are never heard of to express themselves..." Let's escape
from the prefabricated ideas, let's open up the horizon! Let's invite
the scientists to talk about their respective fields...
as the editorial writer of Télérama Nr
3155 July 3d, 2010.
At first, I was very pleased that a mass media
allowed a world-famous designer to lament the fact that the press never
"people that have outstanding things to tell…speak" I thought, "Would
a noble unbiased journalism be arising?" Then I realized that the editorial
prompted "the scientists to talk", but did so without adding
"the scientists among other people that have outstanding things to
tell." So it seems that Philippe Starck knowingly or unknowingly sifts
what he thinks is fit for publication from what is not, just as the
Once more I took up thinking over the media silence on The
Revelation of Arès ever since thirty-six years.
Even if they
would rather keep silent than be subsurvient to powers, to the
correct, religiously correct views and to popular skepticism, couldn't
media introduce it in question forms like: Is this book one more big
fib or a
major event of History? Is Michel Potay an impostor, a crook, or a
prophet ? But it may be—among other reasons—because such questions would
allow me to answer them publicly, as a right of reply, that the media have thought it better to
ignore The Revelation of Arès.
Some say to me, "The mass media ignore The
Revelation of Arès and its witness, but off the media
there's a lot of
nonsense and slander going about. You can't reply as long as you are
isolation, excluded from conversations, deprived of any hold over
the Internet… On the web you could reply, in any case reply a bit more
you've done so far."
Here's my answer: "On the Internet my replies to disparagers have no
effects on the public than the disparagers have. The Internet houses a
media, but the Internet is not a mass media in itself. The Internet is
huge prattling area. The nature of a mass media . is of functioning,
that is, of
organized themes and ideas. The Internet quite differently is a muddle
tangle of words and talks going all over the place, it is the street
station lounge chatting. If the Internet wasn't the way it is, the
have everywhere on earth put it under their controls. Opinions on all
on the opposite of all in desultory talks cancel each other out, have
neither harm nor good to anything, have never made anything progress
or decline. Powers don't muzzle the Internet, because its influence over
minds is statistically insignificant."
Now, let's consider something else as regards the media's
Sometimes an event like The Revelation of
Arès takes place and disconcerts people or makes them think
or dream, one
unexpected enough to stay non-assimilated for long. It is something of
falling in love or a grip of anger or a feeling of helplessness. The
materialistic modernity does not match a supernatural event of that
can put in predicament even cynical journalists, moles
skilful at burrowing, but not in the least eagles,
so much so that they can't deal
with it. Hence possible journalistic behavioral problems in the face of
event so big that the media might figure, "What if the public takes to
news after we've run it down? What if the public turn it down after
it carefully?" Utter uncertainty! The
Revelation of Arès brings about contradictory emotions. Which
of men might
has never dreamt of changing the world
(Rev of Arès 28/7) and changing his
or her life (30/11) into definitive happiness? Which of men
never had a bone to pick with ideologies, foolish expectations and
to get the matter settled, the media's cautious silence, which may
but the lazy traditional wisdom. Hence our hard job, our apostolate or
to shake the traditional wisdom and all the prejudices it uses as
excuses from its
laziness and light the Fire in
All things considered, only we Arès Pilgrims can break the silence in the proper way.
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18 juin 2010 (0109)
the existential wins
now called the Saint's Word's House,
Creator revealed himself from October 2 to November 22, 1977
The Arès Pilgrimage begins (see entry
et entry 62).
Let's ponder this:
70 years ago, on June 18, 1940, from London Charles de Gaulle launched
his call now
much talked-about, but then utterly ignored by
masses and even clergy—It was never mentioned from any pulpit
Today the Call of The
Revelation of Arès too is ignored by religion, even
by the body politic and the masses.
Even though they are incomparable with each other, these calls have
in common. Under circumstances tragic for all of mankind both of them
evoke more than hope, the certainty that nothing is settled
and the victory
Victory, says the Father (10/7)—is still
inevitable, if the good men have the will to win it.
Why is an Arès Pilgrim a harvester penitent?
Because it is only by searching in the common people for penitents
of changing their own lives (Rev of Arès 30/11) and
changing the world
that the Arès Pilgrim can get over the mountain of
silence (31/6) that the master of earth
(2/1-5, 18/1) has put between mankind and the Master
(18/3) of Life
But why a mountain
of silence in days when it seems that everything and anything is shown
and made known?
Because the Word of Arès,
which is as divinely free
as man is existentially free
(10/10), can't be controlled, and because the body politic
rejects all that it cannot get under control.
Because it thus cannot be subject to the control of those who drive
God like an
elephant in a circus ring (36/10).
Because The Revelation of Arès
is likely to make the world happy, which has never been carried out by
those who think that they have the definitive solutions to all of the
moral and social problems.
The Revelation of Arès reminds men that it is
possible to live a different existence, the one of the Happy
The Revelation of Arès starts
off the existential,
the existential that, as it is its nature to concern only individuals,
can't be religious, or political, or anything based on a masses' system.
The Creator's messenger Jesus' word makes up half of La
d’Arès: The Gospel Given in Arès (1974),
and the very Creator's word makes up the other half of it: The
The believers that can't see The Revelation of Arès
but as a
Bible or a Quran of sorts never open it.
nonbelievers that think that man has already known all that he has been
able to know and has performed all that he has been able to perform
never open it, either.
Some others read it, get convinced that it holds the Truth, but
(2/16) push it aside, because God has
obviously not designed the book to astonish, but to revitalize, involve
and commit readers.
In other words, The Revelation ofArès is meant to
It does not lead to religion, but to existence in the most private,
most possessive, most creative and freest sense.
So it makes a believer awake to his existential—or
This is why it is a source of grace, salvation and even miracle for
those who like the Arès Pilgrims have got involved in the achievement
for the better (30/11), souls get
created, hearts' desert comes back to life through love
(7/5, 12/7, 32/3), intelligence (32/5) and freedom
(10/10) spiritual and absolute.
Some day the world will
Anxiety and fear, suffering and moaning, disappointment and despair,
death in the end, these are the thorn hedges and barren
rockslides (14/1) which have hurt and killed man ever
since Adam and thought it better to have
his own system (2/1-5) and ignore the creative Force
In the 21th century man is suffering even further, as
he is getting more information and becoming more and more conscious of
his own problems.
The Revelation of Arès gives the solution to
those sufferings. It is the radiant power of good achieved.
Not a book by a thinker, but a book issued by the supreme initial
Destiny of the universe, the very Destiny that once gave man freedom of
good or evil.
The Revelation of Arès undoubtedly is linked
to the great spiritual body of the Scriptures: Veda, Bible, Quran and
some others, but by reminding that none of these has been achieved
Contrary to a popular idea, it is not because evil is stronger than
good, but because good has been left unachieved, that evil has been
kept up in the world.
All is still to be done.
The Revelation of Arès is a starting point.
The rationalists in making fun of The Revelation of Arès say
that people do not need that book to learn that religion and politics
keep up evil, which is their business or goodwill; would comfort, law,
governemnt be necessary, if they couldn't lessen harms and sorrows?
But The Revelation of Arès's
Design is not to remind us of obvious facts.
The Revelation of Arès's
Design is a positive and dual:-purpose one
It denies the sheeplike idea that evil is inevitable and that only law
xix/24) and/or Mercy
(16/15) can make it bearable.
It reminds us of the prophets' teaching,
the acme of which is the Sermon on the Mount
(Matthew 5 to
7) from which the synoptic Gospels develop. This teaching
that can be summed up as follows:
not have intellectual genius, contrary to what he claims. The best of
just a sheer figment of intellect, is not above a rat's
(xix/24). has never conquered and will never
On the other hand man as the Creator's spiritual offspring
has a strong spiritual genius, which he has let go out like a candle
end (32/5) within the recess of his self, forgetting that he
is the Creator's image (Genesis 1/26-27) and holds
the power of re-creating himself by changing
for the better (30/11).
It is only by changing his life
that man can really, wholly conquer evil.
You are a penitent only by
changing your life for the better.
Faith is not wait, it is creative dynamics,
man's will to revive his soul (17)—also called ha
(XXXIX/5-11)—which Adam once annihilated
(4/8) within himself.
Having faith is by means of penitence
getting that ship of a man afloat, the sail
of which is the
soul (17/3, 18/1-4), casting off
and leaving for Life
and rediscovering it; it is the spiritual adventure that an Arès
Pilrgim strives to embody.
The crew of the first ship of the Fleet
cut across a Sea (18/4) of possibilities vanished,
unsuspected, on the horizon of which Eden will some day reappear, The
Revelation of Arès calls it the small remnant.
remnant of men and women (26/1, 29/2) scarce,
clumsy and dissimilar for the time being, but they will mature,
increase in number, spread and gradually change the world
(28/7) into a place where sin, ordeals
even death will eventually disappear.
What a superb ideal!
Why then has The
Revelation of Arès, a
book of a high spiritual, humanitarian standard or, at the very
worst, a harmless poem, been passed over in silence and why have his
witness and the
Arès Pilgrims been reduced to self-publishing and self-distributing?
Two causes can be added to those mentioned above:
the book is of supernatural origin, which had made it highly
controversial in a society that burst out laughing or shrug their
shoulders at the mere mention of something supernatural.
it has appeared in these days of disparaging mentality, of zapping from
item to item, of impatience, of search for quick effects and easy
The Revelation of Arès is not as hard
to read as some
people consider it to be, but it is a profound book in times of
superficiality when man standardizes everything and even concern for
his own destiny.
The Revelation of Arès does not start a
religion. Carpers and cavilers, unaware of it or insincere, contend
that The Revelation of
Arèssays that only the people who
convert to it are saved. This is the complete
opposite of the truth.
Any good man, even an atheist, is saved just as he
dies and his goodness, even though it lasted only a few years or
decades, will help the
world to change, which is supposed to take much more time—Four
generations will not be
What does a pilgrim read in Arès? First and foremost The
Revelation of Arès, because it gets particularly enlivened
when read in the very place where it was delivered to the world
The book is not "interesting" in the sense of
"pleasing", but it thereby gives man a taste for profundity. Not only
does it go against the rationalistic simplistic expressions of newsmen,
but it goes wherever the "intellectually correct" never goes, it is a
different way of thinking altogether, it transports man to a different
world of ideas.
A spiritual Word if ever there was one, The
Revelation of Arès never uses the word "spiritual" and it
uses the word faith (10/8) only once and not in a
sense of support for a belief, but in a sense of busy creative hope.
The Revelation of Arès speaks to each human,
to the individual and to his or her individuality; it urges him or her
to set himself or herself free
of the mediocrity of general beliefs and opinions, of prejudices, and
get back to the free
There is no mass solution to evil. Evil will never be conquered but in
each man's heart.
The Revelation of Arès is of supernatural
origin, but it is so realistic that the reader forgets about the
surpernatural. This book reminds us of the prophets
and the gospels,
but it does so to project us to the future.
It disintegrates, dedogmatizes,
Its dialectics allows every reader to make his or her own individuality
with complete freedom in love and respect for other individualities, in
forgiveness, peace and spiritual intelligence, that is to say, in penitence.
like a paradox that one can't really love one's neighbor,
all of mankind therefore, but by being really oneself, and yet one
can't otherwise be in line with salvation,
whether individual or general.
In days of anxiety and confusion, when we sense something of the end of
History, The Revelation of Arès is starting
may 13th, 2010 (0108us)
port-royal, a counterexample and an example
This religiosity and The Revelation of Arès are
spiritual insurrectionary courage is worth pondering
over some people and ideas, that you instinctively would rather flee
from, is a good love and respect for others exercise and even intelligence
On this day when the church christendom
Ascension of Jesus drawn up to where the saved man no
longer drinks air (Rev
am going into communion with the Catholics, not into communion of
dogmatisme but of immanence—brother
and sister humans on
both sides of
whatever distinguishes between them—and pondering a point of their
as an Arès Pilgrim forever making efforts to be free (Rev
10/10), free from every
prejudice and in continual quest for absolute freedom,
as an existential man am redoing my destiny (Rev of Arès
and the world's
I find food for thought in Port-Royal like in any other experience of
faith in search of freedom
in the image and likenes of
that is, indomitable freedom.
ever since the 17th century, Port-Royal in
all those who appeal to universal conscience, which no law
of the rats (Rev of Arès xix/24) will ever subdue, has
dignity and freedom of man faced with the earthly powers, religious,
political, intellectual, whether past, or present, or
I can just imagine
the habitual protests, "What now? You're pondering over
convent Catholic and moreover jansenistic (predestinarian), where faith
its way and was the antipode of The
Revelation of Arès?"
don't judge me rashly! I lament the excess of error, that the
Port-Royal nuns had
made in order to escape the
sins and corruptions of their times and of their own church,
so I protect myself from the temptations of strange radicalism to which
those who have given up all hope of seeing
for the better can give in,
and I find a fresh
of praising the Father who, in Arès, has reminded men that it's no use
to theological designs, because only the good deeds—penitence
but at the same
time I ponder the superb courage displayed by
Free to forget about
all of those appalled by or uninterested in Port-Royal, but I
personally find it
appropriate to reflect on two basic points:
Port-Royal, the counterexample:
Let's make no mistake,
the Arès Pilgrims's absolute
counterexample is not the Port-Royal nun ; it is Adolf Hitler.
But Port-Royal, what a counterexample of faith! The Port-Royal nuns
used to abide by the Catholic dogmae:
Trinity-God (the god with three heads, Rev of
redeeming through the death of God himself on the cross, the
magisterium of the
church and pope to be reckoned with, etc., beliefs that The
Revelation of Arès alienates us from. But the nuns' error was
even more serious. The Port-Royal nuns believed in the teaching of two
Cornelius Jansenius (le brain) et the Saint-Cyran abbot (the brain's
preacher), who claimed that salvation not only depended on God's
goodwill, but also on some predestination. This is the exact
opposite of the Arès Word's teaching, that reminds us that
individuals or mankind only depends on man's goodwill and that any
human has salvation ahead on him or her only by
dint of efforts of penitence which is a
joy to pious people (Rév d'Arès 28/25).
Port-Royal, the example :
Port Royal showed peaceful, though resolute resistance to power
political. The nuns and their friends set up an example of spiritual
strength, though they were deprived of any temporal force just
Pilgrims are, is an example of "opposingness" (The Arès
Pilgrim 1989, p.236) and extreme courage worth pondering.
Port-Royal ended up blotted out from society by the princes,
but not blotted out from men's minds,
if only because it gave sanctuary to characters of outstanding
calibers as well as free great
like Blaise Pascal, the writer of "Thoughts", a book that would keep
on feeding a lot of free believing
hearts until today.
Where Port-Royal failed, because that community of faith was based on a
rigorism, by no means focused on the change
of the world (Rev of Arès 28/7), we will succeed. The Revelation of Arès gets us to start
from a quite different base
spiritual and social: assemblies in
control of themselves (Rev of Arès 8/1), because they are
made up of penitents who do not
expect their own
salvation and the world's salvation from Mercy
and a predestination Law,
diligently acting out of love,
forgiveness, peace and warmhearted intelligence
and setting themselves free from all prejudices, so
enabling themselves to take
a fresh, creative look at man and things.
april 7th, 2010 (0107us)
l a thrilled papuan
Papuan bewildered (before he is thrilled)
in the midst of
the laughing musicians
April. The Parisian Arès Pilgrims' mission has a party to the music of
Gens" (named after Rev of Arès
xLv/12-16), a group built up by Daniel, one of our brethen,
who sings of The Revelation of Arès
to a very trendy
music and rythm which in the end will thrill and delight me tonight.
You said "in the end"? Yes,I did, because the preparation of the
event and then the event itself have made me successively an innocent
Papuan in 2009, a surprised Papuan on April 3d at 07:15pm and a
Papuan at 10:30pm that same day.
I had for a few months been invited to join "Pious Gens" by Daniel,
their leader, and Jeff, one of his supporters. Both are brethen of
starting idea: A spiritual mission that would share music and lyrics on
theme of The Revelation of Arès
short speech(es) by Brother Michel. As I regarded myself as quite unfit
a venture, it took me a few months to think over it.
In one respect, my brothers had never invited me to speak in public in
suited to my word's sacred nature, so I thought that being invited to
the midst of guitars, saxophones, piano, drum kit, singers and
vocalists, to a
public just there for fun and dance might be better than waiting until
all by myself in my own little corner without speaking to the world.
In another respect, I could not play an instrument or sing or dance, so
wondered what an old man of God was able to do in a party hip or over
(how do you put it?).
I eventually suggested the idea of an experimental musical party with a
limited: The Paris Arès Pilgrims and their guests. Experimental... a
hunter's precaution whispered into my ear by Aghela
(Rev of Arès xxxi/13), my accompanying angel who was well
aware that I had stayed very archaic, an old man continuously isolated
meditation and spiritual correspondence, by no means conscious of a
fact, namely that I could not have a correct idea of what a brum! brum!
be, just as a Papuan in the depths of his Papua New Guinea forest could
a correct idea of what the USA is just by looking at a New York
Saturday April 3d, 07:15pm. I enter the hall and immediately step back
"Bad luck! A power failure!" Somebody puts my mind at rest, "But
no, all's natural ! That's
in the dark." "Really?" I'm feeling my way along among prattling
shadows. A primitive Papuan caught in a sudden solar eclipse I am. God
in the head, is He? I am offered a seat in the darkness and all of a
the far end of this dark forest a squadron of jets roaring, their
nozzles in fire, their machine guns in action, irrupts flying low over
Papuan forest. The music has started. The singing follows, of which I
catch a word at first. The audience, on the other hand, looks like they
as comfortable as a commingling of earthworms in their tunnel. In this
forest under a sun eclipse I can make out some shadows that wave to me,
can't identify them. How can they identify me? I rather robotized wave
After the first intermission the sound softens, so I can now understand
lyrics; they begin to delight me while I begin enjoying the music.
Much! Soon I
feel a craze for these music and song rising within me, I feel like a
brought up young man discovering the world's life, in this case an
potential (there must be a better word: rock spiritual?). I sense the
as an artistic expression rather specialized, indeed, designed for a targeted public, a young
public, not really an
entertainment fit for all ages and classes that an apostle expects to
I guess that I'm going to think over it.
After the second intermission, I am asked to tell the audience
something. I step
onto the stage, bewildered, because anything that I could have prepared
will sound out of place here. So I improvise a short speech, that I
consistent with the festivity spirit, and that, I hope, is not too much
crowd in the dark in front of me.
In the end, as I said above, I quit this experience delighted. Had not
Christiane, my wife, forced me to leave the place at 10:30pm on the
that my health could not endure more, I would have stayed there until
was over and even danced... I mean I would have along with everybody
around, squirmed—I don't know how to put it; in my youth one had to
how to waltz, tango, fox-trot perfectly or refrain from dancing...
my holding back from dance for 80 years.
In short, I
didn't see any
evil in that music and way of dancing or anything in the festive party.
done, Parisian brethen! You made a success of the event! You allowed me
something I had long suspected, that a popular entertainment is likely
the Creator's Word.
All in all, King David's psalms might have been in the old days no more
songs that Daniel sings today while leading "Pious Gens", an excellent
"Pious Gens", a name you have to remember! Just go and be at it
May the Father, the Great Hoper, bless all of those who sing of Hope
one way or
march 9th, 2010 (0106us)
a real plain christianity
The Arès Pilgrims are
Christians in the
original existential sense of the word Christian.
Ever since the 4th century the meaning of the
word Christian has sadly
altered. Today it describes a credo that claims eternal salvation as
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
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,
to a factual, practical goal: the change (for
the better) as the only way
to salvation, whether personal or
not what you believe in, but what you do saves
you! Which is a dynamic purely and really Christian in the original
So we leave religion and have an easy passage into spiritual life,
plain life to an Arès Pilgrim. That life spiritually stronger than
felt in my flesh on October 9 for the first time a few minutes after I
witnessed the second Theophany, when I left the chapel—now The House of
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
locked and would not lock ever. I sensed that I was the first to enter
free pure place of faith” (The Witness’s Accounts, Notes and Thoughts, The
Revelation of Arès ed.1995
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
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
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,
committing violence, etc.) and that achieves
Good as prescribed
by The Revelation of Arès, which
As salvation is infectious or
by nature, because based on love
which by nature is relational, a penitent
is also a penitent harvester. It
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
The mental acceptance of the Word: The Bible, The Quran, The
Revelation of Arès or some other Scripture, is a recommended
stimulus to the achievement (Rév of Arès
35/6), but it
is not the achievement in itself.
it is definitely obvious that salvation unlike what religion preaches
found through mental acceptance, but is found through achievement
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
opening-up of the biblical faith (until then restricted to the Jewish
the world after the Creator’s prophet Jesus
had preached to Palestine. Sadly, the incipient pure Christianity
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
is the religious mirror of the masses’ attachment to politics, powers
which explains why The Revelation of Arès
does not distinguish between princes
religious, political, legal, financial, etc., who all together have
world spiritually dead or at the very least have kept it from living
(Rev of Arès 24/3-5). The world has to change (28/7) means
has to start leading a spiritual,
life at last.
Starting up spiritual life in the world, downgrading and disintegrating
ideas, that’s what makes the Arès Pilgrims’ condition hard, that’s what
their mission puzzling to themselves as well as to the masses which
evangelize, all crowded together at a still pagan concept of man and
But a change very hazardous for
and his disciples, which eventually failed in an old society
and violent, may end up successful in modern society, even if
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
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
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
shame sometimes in honor, and then reached its climax in The
Sermon on the Mount (Matthew ch.5 à 7), which would have
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
is, wherever and whenever, given as a
ransom for all of the men who reconcile themselves to peace
and silence. This kind of sacrifice has never saved anybody and the
on turning carrying evil. Good will
substitute for evil on earth and,
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
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
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,
spiritual and civil freedom, as
globally admitted and practiced? No, we can’t. All that or almost all
remains to be achieved. The Arès
Pilgrim is the man or woman that offers to join the ranks of the
missing ever since the very beginnings of Christianity, but still alive
men’s hearts as well as in the global expectations.
february 21st, 2010 (0105us)
no real faith but skeptical faith
What you can read below I noted down last night by 04:30 am.
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.
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!
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.
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.
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
Genesis 1/28-30, 9/1-3
Revelation of Arès 2/13
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january 15, 2010 (0104us)
as darkness in the soul
As well as the penitent
dismisses identifiable evil,
he dismisses evil's
masks and catalysts. notably fear
of the world.
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
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),
grow tired of good if he fails to
sublime it, if he fails to introduce into it the colors, qualities and
that give the Universe the
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
of it and the Core of Cores draws
or her attention to some stirs and shadows, not evil
in themselves, but dangerous catalysts of evil
like fear (Rev of Arès
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
I do not mean mere dread or terror, which is often a salutary reaction.
to love and forgive persons and facts reputed to be
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,
which is even comfortable, as it complies with the normality
of everyday life, for example
fear of effective moral codes, of leaders and
That fear you cannot conquer it
you by rebelling—rebellion is just imprudence and violence—, but by
relief, serenity, strength, that keep you well aware of the civilizing
that you are entrusted by The Revelation
of Arès with and ready to change
something in the world, whenever
has nothing to do with moral codes—besides, which moral
code could generate
it? The catholic, or republican, or fascist, or communist, or eskimo,
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
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
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
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
carpentry furnishes our homes, masonry houses us, music entertains us,
treats us, so that they have got substance based on knowledges proved
unchangeable, which exist without any need to fright anybody, but
law, religion, have never been proved anywhere
and so have continually changed; they are lacking in substance and come
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
but not at subjecting us, the princes
state today even more loudly than ever before. So, it seems that the
wisdom man has gained for ages from experience and the more he has
ways, become cultivated, peaceful and self-disciplined, the more
would have bred? Hence, for his own "good", interdictions,
obligations, surveillance, repressive measures, checks, the
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
sisters or thirty square feet more than the surface allowed by the
to plot ratio—in your new built house are threats to our "security"
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
is unintelligent. We credit politics with the very power of the Father
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
million casualties and untold ruins—and the dictatorial communism that
400 million Europeans to virtual slavery are two tragic titanic
political incompetence. Nonpolitical peoples sometimes are belliquoce,
highly politicized peoples can gather
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,
to design the third path. Let’s begin by making our inner spiritual
ground ready by suppressing fear of moral codes, leaders and laws
In 1987 the first mission "The Eye Opens" took place in
and was finished off with a public lecture given at L’Athénée. I began
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
will call on the world to start living spiritual life, the only
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
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
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
I am a penitent...
even a joyful penitent
(Rev of Arès 30/11)
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
private oratory a voice tells us, "His holiness is going to
hear your confessions and give you absolution."
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!"
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.
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,
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,
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!"
"Gosh! Can I be both a pope and an Arès Pilgrims?"
can, indeed! There have been plenty of rascals among us, already, some
executives, magistrates, military guys, cops, politicians,
businessmen... so why shouldn't we receive popes at the assembly? We
all are sinners."
I wake up.
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).
has been my guidance about wisdom, freedom, balance, fortitude and
Being a penitent comes
down to loving. All of my life change (Rev of Arès
30/11) follows on from it.
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
to resurrect myself
(Rev of Arès 29/5) from social death or bodily death and
I have to last in order to achieve
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.
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
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
xxxvi/3) but the Universe can hold the
Father (12/4)—You shall not make this place a sanctuary (40/2).
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,
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.
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
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.
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
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,
Now I know that, through penitence,
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
for the better (Rev of Arès 28/7).
more virgin space, not the
anymore in the modern social fabric likely to let Eden settle again.
The law of the rats (Rev of Arès
controls all geopolitically. Only through penitence a redeeming people,
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
only you, you multiplied, multiplied by the harvest,
keep the sin of sins
(38/2) from plunging mankind into darkness.
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
Penitence makes a
penitent aware of time, but this does not keep him or her
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
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
long as you fail to feel that, you are not an all-around penitent.
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
november 5, 2009
penitence is uttermost ecology
Living as an eco-freak
costs a lot
won't save the world
Living as a penitent
and will save
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
To start with she spoke with cocky
— 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.
important, I replied, to cut down carbon and noxious quanta in the air,
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
Salsifis shrugged. I kept talking,
— Did the word sin
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
— Let's suppose you're right,
said Salsifis! But
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
then depollution. THE
ONLY DEPOLLUTING FORCE AND ONLY PATH TO GOOD:
— Religion again?!
— No! Living a spiritual life
is just having
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
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
IT IS PENITENCE.
— 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
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
30/11) and of the world (Rev of Arès 28/7).
gives back to the God that any good man
is made (2/12) the image and likeness of his
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?
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
— But law can't force any man
spiritual. Ecology can force a man to be protected from industrial
— By industry you mean man's
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
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
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
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.
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
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
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
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,
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
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'
to the world's ascent
toward the Saint's Hights. To sum up, penitence is
Add a comment
october, 16, 2009
let's take stock!
has to change
(Revelation of Arès 28/7),
because man is created to be happy.
If the Good
substitutes for the old
the sin of sins
(38/2), the utmost unhappiness, will occur.
man doesn't take the danger seriously,
he sees the face of sin
as sweet and attractive as the face of Good.
When, in 1974 and 1977, the Creator
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
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
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,
I began realizing in all conscience that I was organically, and
existentially, the co-creator of my soul, of my
(Rev of Arès 30/11)
and in the long term of a new world (28/7) by
turning into the penitent
as defined by
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
By "opposingness" I meant the restart of
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
d'Arès 35/11, xviii/3).
This was a right, though inadequate
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
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
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
then. Remember that only life passes life on, so only
passes spiritual Life
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
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
redeeming concept of the
small remnant (of
penitents) (Rev of Arès 24/1, 26/1, 29/2, 33/12) and by
of the remnant (of good men)
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
free free (Rev of Arès
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
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
by individual penitence. Whis is the
light—the light of reason, the light of life—that our mission has kept
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
But the masses have been made up of
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
1/27). "Do not wish to find God but everywhere," says
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,
in turn become the awakeners of the
free (Rev of Arès 10/10) and conscienced (xxii/14)
which will eventually change
the world (28/7).
september 20, 2009
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
(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
who all together will eventually change
the world (Rev of Arès
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
This is why our faith has to be particularly dynamic and creative.
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).
give the rationalists good reasons for believing and pushing back the
frontiers of the rational by enlarging it by what they thought was
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
This is explained by the following syllogism :
Man having freely chosen
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
of Arès 28/7) from misery into happiness.
myth acts in the achievement.
is existential, practical, done without any intermediary.
consists in rallying (xLv/19)
the men conscious and stubborn enough to exist and make society exist in the image and likeness
out of which man has been born
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
salvation individual as well as worldly.
— 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
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
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
put on. I've had trouble experiencing it, but I've withstood it.
(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
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"
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.
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
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
good, peace, brotherly love, over which he was to think ceaselessly.
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september 2, 2009
Just as a seagull does not make a sea,
a stigma does not make Jesus,
does not make sin,
Mary does not make salvation.
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
that the Father sent off Jesus to a witness that heedless of the places
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
Here is the answer
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
questions devoid of essentiality, and conversely I know how little I
whether the world is unhappy with my vagueness, so that I tell the
suspicious that my
worries about other's demands for pieces of precision which look
me is the only explanation in this particular case.
I admit that I did not take special care to describe Jesus' bodily
2009 any more than I had done to describe them in 1974. What has always
given every care and attention by me from 1974 to 2009 is the
itself, the only important point, because man's salvation is dependent
achieving God's Word, but is by no means dependent on Jesus' anatomical
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
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
theologian, who like all of Christian clergy used to go by Luke 24/39
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.
a figure of speech. Nevertheless, by saying "in the wrists", even
though this was inexact, I focused the readers' attention on the fact
Gospels (Luke 24/39 and John 20/25/27) were wrong. Jesus' hands were
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
I recalled the medical people claiming, "That's impossible ! A
is a complex joint a big nail can smash to smithereens," and I recalled
roughly delineating on my left
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
"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
care of the Revelation itself, I not so much preoccupied with
in the book cut paragraphs and parts of sentences out of the
material so as to save space. I reduced the sentence to "One (stigma)
the middle of each forearm " meaning the scar was neither in the wrist
in the elbow. Which seemed satisfactory to me.
Whoever could meet damnation because he or she would be unaware of the
place of the stigmata on Jesus' limbs? Nobody. To me only one
be perpetually considered as cardinal in The
Revelation of Ares and that will be
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
beard hunters? I remind my readers that as soon as 1975 I was
visited by suspicious people that were worried by Jesus' outward
described by me the witness. Among a few questions—the color of his
about which they considered my answers as regrettably poor—they used to
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
stature, noble eyes and bearing and above all the Message of Jesus than
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
(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
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
I saw them,
but I didn't watch them. The only Truth worth considering was that
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
through penitence will set his steps in the steps of the Father (Rév of Arès 2/12) will end up
from the dead, as well.
As for the equivocation in Mary all
along The Revelation of Arès, it
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
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
the tempter comes from the outside
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)
stop being spiritually immature.
If Jesus in his transfigured flesh were sent to you by the Father, I
that you would not rationalize the event.
The driving energy of Truth,
that sets your spiritual humanity and heart going, does not originate
your fishing for details, your dissecting mysteries and measuring by
centimeter, in short your filtering off gnats
The pressure put by Jesus with his thumb on my lips—I can't even
whether it was his right thumb or his left thumb… an unlikely witness,
suspicious sigh—created a more lasting, deeper and stronger, more real
between him and me than my visual recollection of the thumb, which I
recall being short or long, well manicured or not. I only caught a
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,
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