Spiritual life unlike religion life or sect life commits man to nothing but the pursuit of the Father and his Good deep within himself. Because of this the concept of spiritual life seems indistinct to the current society, which does not like indistinction. This explains why people mistakenly speak about us as a religion or a sect.
Spiritual life is what people come and get in Arès.
A lot of differences, provided that they are associated with Good, are swallowed up in spiritual life, so that an Arès Pilgrim, whose life is spiritual, can read the Bible the Quran, the Veda and other books with no embarrassment for the blending, and consider The Revelation of Arès as the expression of what they all have which is true.
Anyhow, it is not in the texts that salvation is found, but in life slanting to Good, spiritual life.
 Society can see the differences, but an Arès Pilgrim does not see them. Our missionaries know well that it is hard to have the public understanding the lamination through the mind of the different forms of the Word. We look colorless and even nonexistent, because we do not have an outward appearance dramatic or even visible or distinct, and when we people ask us, "But who are you? What do you do?" we reply, "Men and women with intense inward life. All takes place deep within each of us and we call it penitence.
What gathers us together is the fusion of our spiritual lives.
There is an only exception: The Pilgrimage to Arès, where you can see something visible and distinct: The place of the Saint's apparition, the tunic and bare feet of the pilgrim, his or her prayer or meditation."

To me the Pilgrimage is very important, because I can live there again what I lived up to in the face of Jesus in 1974 and the Father's Voice in 1977. To me this is a sacred time of extreme delicacy and tenderness. I guess that, even though they have not witnessed Jesus and the Father, the other pilgrims feel things likewise, because they are my own witnesses.
I might say that the Pilgrimage is par excellence the race for Life (Rev of Arès 24/3-5). Whenever people ask me, "How come you are in top form at the age of 83?" I have several answers, but I often use this one, "I go on the Pilgrimage."
There is no pilgrimage like the Arès Pilgrimage. It has done away with all that religions make use of in their many pilgrimages on earth. Religion makes man a wolf, a wolf in the middle of its pack. The Arès Pilgrimage makes man a man, a man of the whole world, that world that an Arès Pilgrim knows he or she has to change into a society of love, forgiveness, peace, intelligence and absolute freedom.
Spiritual life, penitence, the Pilgrimage are not actions achieved besides everyday life. They are everyday life for an Arès Pilgrim. Spiritual life is not something pertaining to thought like religion. It is simply life.
The Pilgrimage helps believers to have spiritual life and then, after they have gained it, the Pilgrimage helps them to strengthen it continually.

In summer at Arès, France (33740, Gironde),
46 avenue de la Libération,

A fact established: Evil (23/10, 39/3) or the beast (2214), an offspring of humanity (seen as global under the name of Adam, 2/1-5), meets with less and less barriers and even ends up regarded as a norm with its normativers (princes of religion, of politics, of economics, 2/9-17, 4/9, etc., white king and black king, xxxvi/14, etc.),
A fact to establish: Good, an offspring of God, which humanity will recover through a single action: penitence. In other words, humanity cannot elude the sin of sins (38/2), which is the definitive decline to the animality before Adam (vii/1), but through penitence, which can lead it back to the Day (XX/xx) when the garden of Eden will blossom again and even death will be conquered.

The Revelation of Arès, just as the whole Scripture, if it is correctly read, goes against the mentality rationalistic, political, and even religious because religion, whatever, is fixed in dogmas, but the enormous strength of The Revelation of Arès is that it has a lot to do with philosophy, which is continuous research, that is, a movement not only of the mind but also of life. I have never ceased to lay stress on the existentialism of The Revelation of Arès. But an existentialism for what kind of existence? For that the apotheosis of which will be the Day, certainly very remote, but which from today onwards builds up, develops a movement towards that Day, therefore, but a movement that has an immediate result: Salvation.
The fact established: Evil, our human invention, will ruin the world through stagnation and fixedness.
The fact to be established: Good, is mobility, change or movement to escape Evil; a movement of penitence that,as it is, can yield salvation by itself.

 The movement has to start. We have to make our way or path from the established fact to the fact to establish, from the human to his or her Creator's image and likeness (Genesis 1/26-27).
The driving force of the movement from Evil to Good is penitence, but the link from the former to the latter can be called Logos.
Heracleitus, who lived twenty-six centuries ago, is taken for an atheist, while he was simply not religious just as we Pilgrims of Arès are not religious. He saw the Creator just as the Book shows him: I still run and I make a thousand new suns (Rev of Arès xxii/12), always on the move. Heracleitus used the Greek word logos —untranslatable, because it has three meanings: "word", "speech" and "reason"— to write without punctuation this: "The logos \ what is always \ men are unable to understand it." To Heracleitus the world had to be permanently on the move, in a continuous state of flood or constant evolving, and we are today aware that this movement is what The Revelation of Arès wants to give man in order to unstick him from the religious, political, social fixednesses and their dogmas and through penitence give him a boost to another life, a creative life without which he can't find the initial Eden.
It is in the triple meaning of logos : "word", "speech" and "reason", that we have to read the famous prologueof John, whose gospel is not a Word of God (Rev of Arès 16/12), but is already a philosophical development: " In the beginning was the Logos, and the Logos was with God, and the Logos was God."
The substantial Word of God was conceived as his Reason that created the world and marked the human thought.

Even in the 2d century the Christian writers who were called apologists, because they did their best to present the greco-roman minds with the Christian faith in a way they could agree with, used the word Logos to have the pagans understand that they had had a part of the Logos, which had been expressed by their great philosophers, but that Jesus gave them the missing part. Notably Justin, a Christian philosopher and martyr, wrote: "The ones who before Jesus' days lived a Life that came with reason (logos) are already Christians, even though they were taken for atheists, like Socrates, Heracleitus and others." May I digress for a moment to remind that Justin died flogged dead by the pagans while saying to them that violence wrecked the very raison d'être of their faith, because real faith can only be a search for the Truth (28/7) regarded as the way to Salvation, while untruth: religion, politics, law, can only exist through violence.

This is why the penitence, that The Revelation of Arès is about, is no remorse, no atonement or return to oneself, but on the contrary is a movement forward in joy and celebration (Rev of Arès 30/11) to restore love, forgiveness, peace, spiritual intelligence and freedom, which are dynamics, but never fixed or backward. states
This is why penitence is the fruit of the Logos, the fruit of Reason against sin which is nothing but the dark about Reason.
An important development is to be realized between what the earliest Christian antiquity monks used to call philosophia and what The Revelation of Arès, although it does not use the word, inspires its reader as a philosophy.
"I die every day," the earliest Christians used to think and nowadays we think, "I live every day again." Ever since Plato's days it has been a matter of going beyond practical life and find spiritual life, but only Christianity has been able, in the beginning, to make popular masses take up this way of living. Which explains why Nietzsche said, "Christianity is just a Platonism for popular masses." ("Beyond good and evil"). In other words, The Revelation of Arès adds the ideal of our association with the Creator through penitence to the sudden emergence of spiritual life in Jesus' preaching.
Life of faith is life of the soul, made by penitence and immortal.
We do not have to withdraw from earthly life, but we have to combine the soul with the flesh and mind with the Logos as a link between them to make them an intelligible transcendent reality.

Quite a lot have had faith in The Revelation of Arès already, but have taken it personally. They deep down inside acknowledge the divine origin of the Word, or at least its high logical value, but they draw upon it optimism more often than faith, the sort of unspecified trust one draws upon a blue sky in fine weather. To some The Revelation of Arès is heavenly, to others it is just vital or invigorating, just the adjuvant to other ideologies. Some of them, however, do not conceal from themselves the fact that in The Revelation of Arès believing (1/5-7, 33/3, 12/6, 32/1, 38/7, xiii/12) necessarily goes with changing one's life (6/1, 30/11, 28/7), and that changing one's life for the better saves from evil even though believing is impossible. They now and then act penitent (16/4, 28/25, 30/10, etc.). When they happen not to fear the judgment of others, they may think of loving, forgiving, making peace and even sometimes showing spiritual intelligence (32/5) and being free (10/10) from prejudices. A few of them give the eldest brother (16/1) their support.
But the others, the small remnant that I have endeavored to rally (24/1) behind me, who are penitents and harvesters, and whom I call Arès Pilgrim?
So many points the Arès Pilgrims wonder about!
Like the abiding points of real piety, penitence, the harvest, the assembly, etc.
Like deculturation, which I have brought up in the entry 126.
Like the point not yet exhausted, over which I will be back further, "What tells an Arès Pilgrim from the rest of believers?" A point that whoever changes his or her life and strives to harvest humans likely to change their lives is forever making his or her awareness keener.
Like society...
What type of society shall we encourage our fellowmen to? "We Believe, We Do Not Believe" (The Revelation of Arès, ed. 1995, Appendices) says : "We believe that the changed world (Rev of Arès 28/27) points to a spiritual context, but not a world economically, socially defined and set to man beforehand…" I have put forward the hope, relevant to the whole context of The Revelation of Arès, that political borders could disappear and men be freely strewn into small units ("Ce que je crois, Ce que j'affirme" §72) according to their natures, talents, vocations and the types of happiness they would look for. Only the members of a small unit can live harmoniously in virtue and happiness and manage themselves of one accord without mass law = law of the rats (Rév d'Arès xix/24). Mankind will avoid corruption and complete idiocy and then extinction only by scattering into microsocieties of miscellaneous types, each being absolutely free inwardly, all bordering on each other, allowing the free movement and settling of men throughout them and having a single common characteristic: Good.
It is in reminding that Good is both the objective and the tool of penitence (Rev of Arès 30/11), the only path to Salvation and Life found again (Rev of Arès 24/5), that I lay stress on our position within the world chorus of the many forms of faith and ideology.
I have now and then lamented over our "social mission" (or "moral mission", or "philosophical mission"), the old desert-colored coat, so much comfier, just as all old togs are, while we were delaying putting on the new coat (Rev of Arès 1/1). But why conceal our hearts this way? Why keep the absolute Source buried (24/4)? Why hide penitence like it was shameful and unable to cure (4/5, 30/4, 33/13) man of greed, arrogance, stupidity, anger, violence and death? Why refrain from reminding man that he will never escape evil through some ideas, or a philosophy, or a science, or policies, not even through a religion, but that he is, just as the foal is born free from any harness (10/10), considerably freer to get away from  the system, from evil, suffering and death, by being born again in the image and likeness of his Creator (Genesis 1/26-27), in the absolute dawn of primeval spiritual life?
Why even conceal The Revelation of Arès within the scope of a mission devoted to The Revelation of Arès, and so lapse into absurdity as well as irrelevance?
Why ? This might admittedly have been out of fear of the world, but this might be because the Reason The Revelation of Arès shows prompted some brothers to rationalize it altogether. The Revelation of Arès is a language of Reason; it is by no means the heated passional translation of texts previously preserved by men's emotional memory before they were written down like the Bible and the Quran. The tone of Reason of The Revelation of Arès, very new to our culture used to the emotional faith of religions, has led some Arès Pilgrims to rationalize it so much that they forgot that the Father's Reason never goes without transcendence, or angels, or the Day of resurrection, and that the man It reasons with cannot go without faith, or penitence, or work at the harvest of the penitents who will change the world.
How to define the Arès Pilgim? There are several possible bases of definition, but, as brevity is the principle of a blog, I choose to place the Arès Pilgrim within the bounds of a rumor going about currently: "The religious is back." I do not think that the religious is back; I do not think that the religious has ever been bygone;  it has undergone fundamental eclipses and permutations. I do not think either that the now wide-ranging atheism and agnostocism are new; what is new, instead, is their visibility, their overt negativeness  and even their militancy so strong in places that they have turned into religions of sorts.
Here are a few observations which back up the rumor "the religious is back" : Russians and  Central Asians, who were atheistic Soviets, become Christians and Muslims and Westerners, who lapsed into indifference or unbelief become Muslims and even Salafists (Radical Islam). The Evangelical Churches gain footholds everywhere, even in the Magheb, the Islam of which has grown humdrum, and they spread all over Latin America I and put new life into a Christianity gone humdrum as well. Pentecostalism is enjoying a new boom e dubbed "terrific". The Anglican Church spreads all over Africa and, in the United Kigdom, its primate in Canterbury approves of the practice of Sharia (Muslim law). Ayathollas' tyrannical Islam had ended up disislamizing the average Iranian and his silent growing interest in other spiritualities. Reincarnationism and notably its Buddhistic wing are on the increase in the West. Etc., etc. But no one mentions the Arès Pilgrims' expansion.
Why ? Because the Arès Pilgrim's faith, even though it is tied up with God of Reason and energizes a transcendental faith and eschatology, which sounds like a fairy tale to rationalists, does not follow down the emotional faith of religion. It is therefore regarded by opinion makers as non-spiritual, uncategorizable or weird, whereas it actually exalts the most natural, freest spiritual life ever and predicts the most radical change possible on the remote horizons of faith.
The Arès Pilgrim's faith does not rely on a central figure or a savior like the Moses and Law of the synagogue, or the pantocrator God Jesus and sacrements of the churches' christianity, or the Allah wrapped in a Quran reduced to piety and the sheria, or the Siddhārtha Gautama reduced to the metaphysics of the fashionable Buddhism.
In short, the Arès Pilgrim does not have a religion; he or she has only Good.
The Arès Pilgrim has no savior but himself or herself.
He or she has heard the Call to penitence from God, but he or she will not really find God until he or she achieves his or her penitence, because no human on earth can reawaken in himself or herself the image and likeness (Genesis 1/26-27) of Good but by achieving good.

Chagall: "Isaiah's prophecy" (Isaiah 11/1-9)
The world freed from evil is necessarily freed from culture

I have lately begun reading "And What You Shall Have Written (Le Pèlerin d’Arès) 1993-1996".
I had not reread it since its publication, 1997. At that time some brothers and sisters criticized me for writing a book "complicated" or "obscure", some said "pedantic", so I was to consider it as a failure and quote it as little as possible for fifteen years. Today it comes to me as surprise to find the book clear, accurate, helpful and interesting, but what I notice above all else is that in 1996, while I wrote it, my faith and thought were completed, achieved.
My deculturation was through.
I was born spiritually.

Deculturation?
In a summer of the 90's, during a Pilgrimage in Arès, at an exposé-debate, the kind called workshop by some brothers, the issue was deculturation. A pilgrim rose from her chair and said, "You've said The Revelation of Arès sets man free (Rev of Arès 10/10), so it will lead man to deculturation. This is impossible. I think there will be just a change of culture, a transition from the old culture to a new one, the Aresian culture."
I replied, "No. Culture will disappear. Culture is deterministic. Therefore it disappears if man controls his destiny. The Revelation of Arès calls the control of destiny penitence, which is no moral submission, to which culture reduces it, but free powerful action of recreation if the self through good. Evil continuously regenerates culture, both of them constitute an equation which looks unassailable, whatever variables get into it. Wrong ! Good gets rid of culture and even paves eventually the Way to Eden (Rév of Arès 35/2). This is as inevitable as the law of relativity. This is also a way of stating the Core of The Revelation of Arès.
Culture ever since Adam's wrong choice (2/1-5) has made mankind its draft team. It has harnessed, bridled and whipped men like horses drawing the wagon of fatality, which exists but only to those who have added a darkness side to the knowledge side of science (38/5) in the tunnels (23/2) where faith and doubt have forever passed each other for millennia.

Penitence, existential insurgence if ever there was one, can change everything. It will bring down the idols of the mind (the allegedly inescapable sociological laws), unharness the men, set them free from the coach of the princes and their doctors (3/4), make each of them a colt free from the harness and running to the goal he has set himself (10/10).
It is indeed very difficult to imagine, from the dark tunnels where we still live, what a changed world (28/7), a world without culture is going to be, but it emerges from The Revelation of Arès that it is going to be a process of diversifying in free harmony, but no mere evolution in the harness of a new culture.

Deculturation is very slow, of course. Repenting generations and repenting generations will pitch camp on the desert (24/4) or vacuum (23/5, xxx/3, xxxi/4) of culture. Deculturation is imperceptibly getting completed, however. A faithful of a church or a religion lives on faith, follows a culture, never gets out of it. An Arès Pilgrim definitely unlike the latter lives on good, he is a penitent, changes his life (30/11), is a spiritual peregrine again like Abraham or Jesus, two great decultured men. Every day a penitent prepares his own salvation, but he also gets a bit of the world out of the bog of culture, which has been sinking it down to the sin of sins, the point of no-return of evil. Every day he loves and forgives his neighbor a bit more, he gets a little more spiritual intelligence, he sets himself a bit freer (10/10) from all the prejudices that dim his discernment. He reads God's Word and, even though he is unlikely to memorize it ever, it leaves its mark on him a little more every day. He is less and less able to distinguish it from himself. His deculturation goes on and the next generations are to carry on with it until they stop measuring man's acts by the yardstick of lifestyles, of the "intellectually correct" and of laws, but measure them by the yardstick of love.

Deculturation will reverse a lot of values of culture. Property for example. For millennia culture has made property a nagging problem so much so that man is the property of matter and money more than the opposite. This is one of the least tragic aspect of the vacuum which culture is. Deculture will stop the perpetual leak of everything between man's fingers. Property, as it is as peculiar to man as his flesh, his mind, his soul (Rev of Arès 17/7), love, freedom, inventiveness, is to be forever, but culture has built up on property ideologies, like the right-wing one and the left-wing one nowadays, which have brought about much hatred, many fights, at times many deaths, and have not provided and will never provide global happiness; This is the very subtle meaning of the parable of the camel and the needle eye (Matthew 19/24), which is absurd to lay stress the absurdity of culture, culture of vacuum.
Culture of vacuum? The grasping man has a bank account which, even when filled, looks always vacuum to him. He will spend a lifetime operating the riches pump and will miss the sublime destiny of a man made God (2/12).The ascetic is generally thought of as the grasping man's opposite, but his life, even when filled with privation, looks always vacuum to him. He will spend a lifetime operating the harshness pump and will miss the sublime destiny of a man made God (2/12).  These are two extreme types of vacuum culture disciples, but I could multiply the types along the scale of shades and by this puzzling, decultured demonstration remind that the Path towards Life and Happiness is elsewhere, in absolute freedom (10/10), the only way out of vacuum.
Some men say they are in pursuit of ideals and go from a religion, a philosophy, a politic, to another, but they do not change. They move over culture like over a billiard balls which do nothing but strike together, clink and make noises (ii/7-13, vii/4-16, etc.). We Arès Pilgrims are out of the billiard, so we are never invited to play it. This is our grandeur. This is also one of the great difficulties our mission meet with in the world.

Last January 15th, a mission of ours in France kept open house on the theme of "Jesus' return". A visitor sat down by me and said, "You've never read "Atheology" by Michel Onfray, I imagine…" I said, "Yes, I did, I've read that book of frightening, erudite, rationalistic propaganda." He outraged said, "Propaganda?" I said, ""Honest sensible people have inwardly or outwardly experienced Someone Else. The man that displays that much erudition to treat them like dreamy or deranged or villainous persons is but a propagandist. Nazis likewise used to display science against Jews and so did Soviets against all believers."  He said, "Michel Onfray is a highly cultured writer." I replied, "Exactly. Onfray is not a man of knowledge, but one of culture. Culture is a glue which sticks men to fixations, invariable values, so we Arès Pilgrims strive to unstick them, set them free (10/10, 28/20)." He looked me up and down. I added, "Well, now you can easily define us as just the opposite of Michel Onfray. Have you read The Revelation of Arès?" He exclaimed, "But no! That's a book to drive one nuts!" I said, "No, that book makes you think. It decultures you." He got up and went out. This short heated exchange shows that there is no doubt but The Revelation of Arès is one of the very scarce great times of History when God appears and upsets all.

Deculturation is still an issue both misunderstood, unwelcome, and yet fundamental. In the missionary action we have not enough developed it. So people incline to regard The Revelation of Arès as an alternative to religion, but it is not. It assigns to faith a quite different dynamic. It is a great leap towards another Creation, for which the Creator makes man his co-creator.

Translation:

Happy Year 2012
The Arès Pilgrims wish you happiness, good health and success in all your plans.
Their souls are in happy mood in whishing your souls to be better than theirs.
You be stronger than they are in love, forgiveness, peace, non-judgment,
spiritual intelligence!

Does the man that wishes others to be better than him show futile humbleness?
No, he shows strong realism.
In days when man deludes himself about his true self and so is getting weaker and likelier to destroy himself, the time when he becomes aware of his sins and weaknesses is a great crucial lucid time, which contributes a lot to the change, therefore the salvation of the world<.
We will not enter the night, we will not be destroyed, destroyed by sin, without struggling, without struggling with our sin thorugh penitence.
This is why we strive to love, forgive, make peace, cultivate spiritual intelligence and be free from all prejudices, but if other people are more able to gain virtue and good than us, we can't help but rejoice.
Good is a work of social salvation!
What we Arès Pilgrims have got in additon, or in particular, is consciousness that the world is to be told that the Creator has spoken to it through The Revelation of Arès and insistently calls on it to change for the better through penitence.
Join us! We need you.

I wish a merry Chrismas
to all my human brethren
whether inclined or disinclined toward me !

At Chrismas the Arès Pilgrims do not celebrate the birth of a savior. They celebrate the births of all of saviors, all of penitents, who each make their own soul and so find salvation and help up the world  to salvation.

What's more, in these times of a beginning crisis
I wish that on Chrismas 2011 people become aware of the realities…
the harsh realities outside which there is no point in penitence.

The Revelation of Arès and the Arès Pilgrims do not prompt anybody to dream.
Solzenitsyne said, "When the truth begins to be known, everything will collapse."
He mentioned the truth about the tyranny and economic failure of USSR, but it was prophetic in the general sense of his word, which may apply to the deceptive truth behind all the powers that lie heavy on our destinies.
The white king: religion, made us think that he was preparing salvation for us.
The black king: politics, law, finance and technology, made us think that he was preparing the best world for us, but we realize that he has not made man better, not given up war and has been leading us to an enormous debt.
Now, white king and black king (are) one thigh, says The Revelation of Arès (xxxvii/14), so that it joins two evils and implicitly sets against them two goods: happiness here below and the Saint's Heights beyond are one salvation!

We have to be aware that faith and prayer are inadequate for salvation, and that materialism is inadequate to build up the best world.
It is by being penitent, that is, by loving, forgiving, making peace, regaining spiritual intelligence and becoming free from all prejudices that we can can bring about real happiness first durable and then eternal on earth.
When society has buried its ideological fervors and started having doubts about its religious dream or its materialistic dream, all it has left is skepticism, cynicism, contempt of ideals, in short, the coolness that our mission has to face up to in streets.

Still, even if skepticism, cynicism, contempt for ideals and indifference, though supposed to be rational, cannot do anything but worsen the situation,
it is under such hard apostolic circumstances that our mission may have its hour of success!

May Chrismas be the time when the Arès Pilgrims and all goodwill men think of their mission out of realism, namely that the world will build material prosperity to last as well as justice, happiness and salvation to last on the qualities of the soul, only on them,
on penitence therefore.

Sie brüllt, wir spielen (She lows, we play), Paul Klee
8.000 before Jesus Christ, world population            : 5 million
3.000 before Jesus Christ,,                                    : 15 million
in Jesus Christ’s time                                            : 200 million
1804 (Napoléon’s crowning)                                  : 1 billion
1929 (Michel Potay’s birth),                                   : 2 billion
1968 (Michel and Christiane Potay’s wedding),       : 3,5 billion
2000                                                                     : 6 billion
2011                                                                     : 7 billion
Alarm !
It is hardly surprising that we have entered an economic crisis and witnessed dramatic economic shake-ups. China has outstripped Japan, the ex-leader of economic growth, now in decline. What next? Global famine as forecast by global climatic warming, a damaging factor to agriculture?
The Western economic decline began about thirty year ago and has forever quickened. Hence the enormous loans taken by the Western nations, so as to keep on dreaming that they are still rich and forever have the most enviable industries and social welfares. The big problem in Europe, particularly in France where God came back down to speak to mankind, is the refusal to admit the slow fall and inevitable insecurity of materialism.
Our economic decline is not a cyclical one, but a structural one, that is, the good old days will never be back, the decline will be slow, but continual. For all that our representatives make more and more laws, as if more laws were the solution. Sadly, the more laws are voted, the quicker they kill freedom of undertaking, inventiveness and even resourcefulness which could mitigate and even solve a lot of the expected problems. But what can princes make but laws?
We understand the urgency better, which the Father put in The Revelation of Arès, the insistence with which he in 1974 denigrated the princes of the religious religion, those of the political religion and those of the money religion. His denigration seemed questionable then, not that urgent anyway; things were not that bad on Earth, the population of which was just over 4 billion.
But the time has come to make a big effort, not only go through the streets friendly to look for and harvest the nice hearts ready to be penitent, change their lives (Rev of Arès 30/11), find salvation? We also have to go through the streets to make people aware that changing their lives is contributing to an urgency: changing the world (Rev of Arès) 28/7, saving it.
In a world where evil is rife crisis is constant and inevitable, indeed, but it is now surging up worryingly. The philosopher, Thomas Hobbes I think in “Leviathan” said, “Mankind’s primary inclination is craving, the continual quest for a plus: powers and properties To the prophets, including Zoroaster and Buddha, toJesus and Muhammad, to the Arès Pilgrims, craving for a plus is the primary inclination too, but the spiritual plus, the upper Good, without whose experience no real happiness is possible, even materially speaking. It is because this obvious fact is too clear that it is unseen; it dazzles. Nevertheless, the Message that The Revelation of Arès sends to the world does not come into a stimulus/response process like a philosophical, religious, political or commercial slogan, but into en existential process, a life process. Hence its difficulty to express itself in the street mission, which is one of immediacy. Western modern men risk disaster, which they will find difficult to integrate with their lives: the loss of much of all they have had. They will have to find new means of living, notablu of living together. Our mission is right here; it has its say!.
Politics is totally absorbed in socio-legalistic technologies. Men are tied up by a magistracy of « conscience » that imposes itself on real conscience, that of human realities which are spiritual. Politics never asks the opinions of men who cope with their existential realities in their bio-spiritual entirety, but it asks the opinions of experts, technocrats with “lead caps” as Rimbaud would say. Any political decision is based on a typology sociologic and legalistic not anywhere near the real, because the real has been called non-observable and consigned to oblivion.
The Revelation of Arès recues the real from oblivion into which it stuffs the rats’ law (Rev of Arès xix/24) and the glosses (Rev of Arès 10/10) of the doctors religious, political financial, ideologic —The Father does not distinguish between them.
Even when they deal with hardships and injustices, governments and their lookouts (Rev of Arès xLv/10-22)are fixed in their thought and speech like the chattering parrot or the mooing cow (xxxv/2). Any kind of politics postulates that man is like the strong beautiful gander in its cage, which it force-feeds (a force-feeding to become difficult) so that it stays quiet, keeps on not having the egg (xxxvi/3) of absolute freedom (Rev of Arès 10/10), never starts out on the ascent (7/2, 25/6, 26/6-9, etc) to real happiness, that which man earns through penitence (36/23, 37/9), but not happiness allegedly due, as political speeches claim it is.
The Revelation of Arès has many ways of stating that basic man is morally much better, also much more capable of his destiny, than the technocrats say he is. The Revelation of Arès urges us to give up the social contract that gets us shackled to politics, religion, money, and turn to a natural spiritual social contract, which we have to get understood and accepted, because even the believers, ever left weak (Rev of Arès 36/5) and short-sighted, have kept stuck in the idea that it is unworkable. We have to proclaim with two teeth (Rev of Arès xxxi/17), that is, twice as louder, night and day proclaim (xLviii/1-3), that God has come back to say that that natural spiritual social contract is workable, even though it will take more than four generations (24/2). This is the Core of our mission (28/7).
Men are potential Gods (Rev of Arès 2/13, but they are potential animals too. The Revelation of Arès has struck the time for them to choose. Overpopulation will make them fall back into animality, maybe irreversibly —the sin if sins (38/2 , but penitence will make them recover the Father’s image and likeness.

september 30, 2011 (0122us)  

When death has lasted one day, the head rests on the sweet flowers...
two days, you shout, "Death is a trap!"...
(But) if the hand holds My Hand,... the Water remains in the eye.
(The Revelation of Arès xL/13-16)

Lately around 05:00am, on beginning my morning prayer, I intensely thought of a person that had died under tragic circumstances.
Something from her fell onto me like a cold cloud of bitterness and misgivings.
That pathetic cloud confirmed me in a feeling I had had for years on end in doing mortification for deceased people. The dead do not necessarily find God in the beyond. They take away there what they made of themselves in this world. The unbelieving living turn into unbelieving dead, but if they here below did not take abomination to its extreme (Rev of Arès 33/32-34), they can evolve spiritually.
I embraced the sorrowful presence and talked to it, "Sister, you cannot see him, but please don’t have doubts about God’s existence! He sent out his messenger to me in 1974 and then spoke to me himself in 1977. What you’ve found out in limbo, where you are to stay until the angel bearing a light comes and leads you out of the dreary void (xL/15), is that the Creator’s existence is no more obvious to freshly dead people than it is to billions of terrestrials of long standing.
I felt her go attentive, so I continued, "Just think! You can still think. You have no flesh anymore, but I lend you my own flesh here — This is what we call mortification —. Take a firm hold on it with your thought, since you don’t have hands. To seize things you’ve kept your mind and even something of a soul, since you were not a nasty person. Think, so you’re going to know that the Father exists. He exists, because there is necessarily such a thing as a logical Strength, that everything, except our human destinies which he has let us use just as we like, depends upon
I felt her next to me. I said, "Let’s pray together. This is how I will pray. You have no flesh anymore for the proskinesis, to feel under your knees and hands Earth that the Creator has given you, but my own flesh will do so for you. You will later on blend your piety with space; they’ll be at one with each other. Then, only then, you will feel the logical Strength, thanks to Which you will be outliving your death until you live again some Day (Rév d’Arès 31/8)"
Not only is death not forever — on the Father’s Day, the advent of which depends on the living corporeal men’s penitence, souls and perhaps specters will return into the bones and ashes… which will put themselves together (Rev of Arès 31/11-12) —, but I insist death can meanwhile be an evolutionary state.
Death of the flesh is an anomaly due to global sin. The human race once created in God’s image and likeness (Genesis 1/26-27), created to live eternally therefore (Rev of Arès vii/5), turned mortal, because Adam decided on a life that wears love and the body out (Rev of Arès 2/5), the compulsion of which he passed down to his descendants. Ever since then man dies and, either as a soul or as a specter, he survives in an ocean of unbounded space like a castaway who, even though he perceives the terrestrial living, he can only see them from a distance, but can’t reach and speak to them until the unpredictable time when, if he is a soul, he blends in with the Father’s Universe (Rev of Arès 12/4) where the hourless worlds revolve like fish in His Water (Rev of Arès vi/3).
This is why to pray for the dead is of no use. But to pray along with them is of use during the trap (Rev of Arès xL/14) period, which is unpredictably either very short or very long, when a dead man whatever is looking for his vanished flesh and the corporeal men are being able to help him through mortification. We can pray along with the dead because they continue and sometimes begin their true piety (35/6). We humans still complete with flesh, mind and soul (Rev of Arès 17/7) cannot love and help, unless we can speak, touch, grasp and cherish.
After the passage or trap (xL/14) period the terrestrial living one cannot do anything for those who move away.
A living one and a dead one have something in common is: He or she sucks his or her strength from the Fathers Strength (Rev of Arès vii/5), the logical Strength that all comes from and under one way or another.

A short vacation with family,
late August-early September 2011:
Let's build up our strengths for the coming apostolic year!

Lately I gave my body a two weeks' rest, the sort of rest I had not taken for a long, very long time, but my mind and soul never at rest are continuously in service with the Father and the mission that I accepted to fulfill in 1974.
Here are a few notes froms my late summer reading:

An extract from a statement by materialistic hard-liners, sad and unrealistic:

"Education has to be regarded as (first of all) serviceable for economy. [In this perspective] governments shall contemplate education as a process extending from man's cradle to his grave […] Ther's no time to lose."
Report "Education and Expertise in Europe"
(European panel of industrialists)

Two extracts from good men's thoughts, reassuring and realistic:

"Today people are busy killing God. This is a full time job."
Christian Bobin, "La Présence Pure"(Pure Presence)

"As for the Western civilisations' men and women, the reform of life is the base onto which all others reforms have to converge. The reform of life should also irrigate all other reforms. We have believed that we are civilized while barbarism has taking hold of us through selfishness, greed, resentment, contempt, anger, hatred."
Edgar Morin, "La Voie" (The Path)

Sociologist as well as philosopher Edgar Morin is not a believer, I think, and his plan for mankind is not in every respect, far from it, suitable for the world's change such as I think it should be, but as for the point of his thought mentioned above, I think that it is correctly relevant to The Revelation of Arès. Needed is "reforming life", conquering "selfishness, greed, resentment, contempt, anger, hatred.", says he. We'd rather say, Needed is penitence, that is, reviving love, forgiveness, peace, spiritual intelligence and freedom, but both these concepts lie in the same Core..

Not only is the system that rules the world put to a severe test, but it begins dying a slow death.
It has actually been dying imperceptibly for a long time, but now the death throes are observable. Even politicians, who do their utmost to reassure us, cannot ignore the situation. Let’s mention public debts among many causes of the system’s devitalization. It’s been ages since the so-called rich nations were able to afford to grant the advances, subsidies, jobs, pensions, etc., that their politicians have promised in order to be elected or re-elected. Most of the promises that have been kept have been financed by borrowing. Hence gigantic public debts.
The capitalist system is going to decompose, try to recompose, live through the fluctuations of a very slow terminal phase — very slow, because the supply to populations is a continuous necessity —, but it will end up disappearing. The communist system disappeared all of a sudden, but strangely for the same reason: It is impossible that one live unendingly beyond one’s means, whether one is USSR, or USA, or EC in which Germany is the only nation seemingly capable of coming through for the time being. In other words, all is not materialistically possible, even if man wills himself to get it.

Money sorts out only the foam of life; it slides over the essential. This is why, even though it is necessary, it is volatile. The Revelation of Arès says in substance that only a strong soul can sort all out thoroughly. Paradoxically, the more important money and material goods the more profound ignorance of man’s wonderful free capabilities for happiness. Would love, courage, enthusiasm, faith have completely deserted man?
No, the time of the sin of sins (Rev of Arès 38/2) has not come.
The Father would not have dictated The Revelation of Arès, if he had considered man as unable to find the paths to Eden. Only the Father has put us in charge of awakening man from his long-time somnambulic walk along the materialistic rationalistic roads which will gradually become impassable and lead him subconsciously to a precipice remote though steep, if he does not veer off them and take the side paths.
Man is getting to understand that by following the footsteps of the political and rationilistic leaders he has gone astray.
Yes, but to decide from that that he’d better set his steps in the Creator’s steps (Rev of Arès n2/12)… That’s where we likewise have to wonder if we have raised our voices loud enough to sound action stations to millions of somnambulists’ ears.
The Father, who has Wisdom, has worked out that a small remnant of penitents will be enough to achieve that colossal task. Even then we have to muster and develop that small remnant!
Brothers work hard! Let the year 2011-2012 be a great year of mission! We are not left on our own. Our paths are rocky, but the Father is going along with us there (Rév d'Arès 25/5) and salvation is in store for us at their very end.

The most fateful facts in History are not proportionate to their surface areas: Ancient Greece very small and sparsely populated put its political, artistic, philosophical mark on the vast Western civilization, and the very small Hebrew people was the root of huge monotheism: Judaism, Christianity, Islam.
Likewise, the move of some generally accepted ideas towards ideas contributed by The Revelation of Arès reveals that it has perceptibly put its mark on the world's life spiritual as well as ethical, already, and that it will not leave it at that.

The Arès Pilgrims however have just formed a very small bowl of Water, and even it is not as clear (Rev of Arès xLix/6) as it should be, in the dark large lake of humanity.

Nevertheless, the current stemming from The Revelation of Arès has a peculiarity: its afference*, in stark contrast with the previous great currents' efference*.

In the old days, prophetical currents of fateful importance like that grown up from Moses, that grown up from Jesus, that grown up from Muhammad and other currents arose and developed as local brotherly concentrations, and then scattered definitely later; they were efferent.
The prophetical current grown up out of The Revelation of Arès is opposite. It is afferent, because The Revelation of Arès was first read and sort of arose in a public distant and scattered. Bookselling, postmailing and lately the Internet have strangely made up a great number of remote sparse starting points. A scattering that strangely was by a long way easier than a preaching on the spot. A disavantage or an adventage — it's up to us to decide on it — the great dispersion of the Arès Pilgrims will be lasting God knows how much time before it ends up in important confluences or mergings through reverse propagation. Hence loneliness for most of us except for a few minorities, which here and there are lucky enough to share their active faith.
Penitence, piety and harvesting have to be practiced in isolation and happen to be very difficult to some of us like the ones who live in circles or families overtly hostile to their faith. The very loose network made of scattered isolate people, by which the Aresian faith began and is still developing, explains why a good many Arès Pilgrims have not really sided with me, have understood the Arès Word in a different way, in short, do not belong in the small remnant, that I am sent to rally (Rev of Arès 24/2).

To the Arès Pilgrims that belongs in the small remnant isolation is a twofold pain. Not only does it make penitence and harvesting hard, but also it is a spiritual anomaly very paradoxical as regards salvation that in The Revelation of Arès, contrary to the salvation preached by religion, is fundamentally collective, because Truth is that the world has to change (Rev of Arès 28/7).
The stress put on collective salvation is not the least of the many characteristics — free faith (10/10), faith of achievement (35/6), but not faith of words, of law or of supplication, the fact that there are no gloss or dogma (10/10) and no leader (16/1),free piety, etc —which resolutely part Aresian faith from religious faith, Jewish, Christian, Muslim or other. The lonesome penitent, who dreams of collective penitence but cannot experience it in this generation, suffers even more from having to harvest the penitents of a world in which the faithful of all religions as well as the atheists live out their individualistic convictions contradictorily in agglutination.
After all a lot of Arès might well not be suffering from that paradoxical isolation as I am suffering myself. I may be overrating the indissolubility of the link between the penitent's salvation and the (human) race's salvation, although the link corresponds exactly to love for the neighbor as the only revealed civilization basis. Am I a man of extremes because I say to myself every morning, "Son, you won't save yourself if you don't love the other men enough to save them"?
I am not suffering from loneliness because of a lack of people around me — My wife stays on with me, my children are never very far from me, I do my shopping among crowds in the city —.I am not suffering out of fear of isolation— If I had to be in complete isolation some day, I would put up with it as a man that always takes life well —. I am not suffering in the metaphysical sense — The Father's Image and likeness (Genesis 1/26-27) live on deep down me.
I am suffering from isolation in the prophetic sense, existentially. I'm suffering from being a long way from my brothers and sisters, the Arès Pilgrims, from being unable to give them all I could give them before I die, even though the great majority of them have never felt any need to live with me, in times when living along with me was possible, because they followed a typically cultural reaction and thought that The Revelation of Arès and faith alone would do.
I would have liked that we could share our lives so as to know each other well and share our efforts with a view to optimum prophetic effectiveness, if not in a continuous sharing of efforts, which is impossible, at least as frequently and systematically as possible. I had thought of my brothers and sisters as waterwheel buckets drawing in turns from me the Water, the well (b’hair xxvi/7) of which the Father had made me. On the idea of a waterwheel (or noria) the "Falcons House" project was based in the 80s.
As the "Falcons House" couldn’t come into existence", I have since then striven to make up by writing and publishing all that I have been unable to give by sharing my life with my brothers’ lives. But writing leaves only words behind, while the real faith awakened by The Revelation of Arès calls for actual good, life of achievement, one of the characteristics that dissociates us from religion. A religion, whatever, is a religion of words, while an Arès Pilgrim’s faith is real-life faith, one of actual penitence and harvesting of penitents.

The Arès Pilgrim’s isolation has been made worse by the disintegration of modern social life. Nowadays, each individual emotionally, if not actually, lives separate from his neighbor and designs his life all by himself. Even if they are dissatisfied with isolation, which rivalry in the struggle for careers, for grants, and television which pins down eyes to the screen help develop, all of modern people unconsciously end up considering calamitous individualism as a piece of progress.
All of powers religious, political, commercial, have encouraged the modern man’s capacity for isolation, which enable them to divide and rule easier and easier. Which after all is said and done is the reason why my "Falcons House" project could not get achieved. The scattered atoms cannot yet all by themselves converge on one and the same human matter , one body (Genesis 2/24), deified (Rev of Arès 2/13). The brothers, each of them being still a prisoner of his own ego, did not realize that we could never group together as long as they are not free — they tended to take the opposite view instead —, insomuch as being absolutely free (Rev of Arès 10/10) is the vital act most typical of the Creator, whose image and likeness is still lying deep down all of them.
But please don’t read those lines as if they were pessimistic. Read them as realistic lines! We are being scattered and this is the state and the afference that it forces on us with and in which we have to be successful. If we henceforth do not think considering this reality, we cannot innovate in anything, find out what has not yet been in History. Isn’t it the way in which we will slow down and then stop History, the Beast (Rev of Arès 22/14)?

N.B. *:
Afferent is what goes from peripheral parts toward a center.
Efferent conversely is what goes from a center toward peripheral parts.

"Poppy" by Sister Pascale B.
The first two-week time of the Arès Pilgrimage and the seven days preparatory to the next two-week time are behind me. Since June 19 I've not spared the time of getting my breath, as they say. In my EmailBox a hundred or so comments on Entry 118 have been lying since mid-June mon EmailBox. I will never find time to read them and get the most interesting ones ready for publication. I have to make progress, never stop. Dear commentators, please forgive me!
Just as my study clock and both my arms unfortunately cannot extend to the 48 hours a day and the 2 hands to an arm, which I need, my penitence cannot be quicker. It has to never stop, therefore.
And yet not much is needed to be a good penitent: Faith in God and in man, loathing of evil and a joy (Rév of Arès 30/11) to love, forgive, have an intelligent heart and be free (10/10) from all prejudices and fear of the world. These are the penitent's needs and accordingly his or her strength incomparable as he or she will never need anything else to make his or her soul, save himself or herself and help save the world… act as if to recreate the universe, considering God apparently sees  the minute spot of evil, that men's earth is, looking like it defaced or sort of jeopardized the destiny of the space immensity.
You needn't bear hardships to reach that enormous purpose. All you have to do is be good and to this end stop the mollycoddling of and pity on yourself, let the wind of inner good free of charge take away your selfishness and moans.

Lenin, who imprisoned Russia even harder than the czar had done, mumbles when close to death, "What to do?" If I were beside his bed in that fateful instant I would reply, "Do penitence. Forget about the world's reasons, all of them being conflictual and rival, and melt into the One, the upper Good! Love everything and all men! For the last seconds of your life be the absolute brother man (Rev of Arès xLiii/8) and you'll get the salary of the eleventh hour worker (Matthew20/9)."
The Father makes me live on. How long ? I don't know, but I'm aware that I do not have anything but penitence as the driving force behind salvation, that is, as the driving force behind all I do? In two seconds, like Lenin if I could have spoken to him, or in two decades penitence dissolves the poisons that granddad Adam (Rev of Arès 2/1-5) and the world after him have made us drink.

I know… I know… I am a fool… The Arès Pilgrims are fools. Having stopped standing gazing at the large brilliant murals politic, religious, academic, commercial, artistic, which embellish the walls of our earthly prison, we Arès Pilgrims are escaping running away over the roofs under Heaven of The Revelation of Arès' Heavens, which is our only balance force along those slopes.
God— the world echoes, Hullo ! Is that guy still about?—searches the dregs of human destiny in order to re-energize them. Against that the multimultiplied prisoner of the world reacts saying, "We don't give a damn about it!" In here we are well sheltered, well fed, left free to moan and we've got TV. Evil? We dig that ! That entertains, that's interesting. Good's a drag and by the way there's none on TV, which proves that no one's interested in good."

This is why the prison of evil imposes its standards on man. Prisoners can even play at getting cross or at approving heartily. As long as they don’t smash anything and they by the billions return to their cells every night, all's fine. Evil has even its music. Its melodic line is one of highly moral notes (Dare anyone say that evil isn't moral?), while its descant titillates stomachs with all of the virtuoso eighth and sixteenth notes of evil: lying, murder, sex, war, swindle, slander, pettiness, nasty tricks between rivals, stupidity. Its figured bass in long slurred wholenotes plays solutions no less titillating: lawsuits during with all's displayed, sentences, punishments, shameful dismissals, expulsions, police raids, army interventions, vengeful speeches, etc. Dare someone say that the prison of evil is not a place of well-ordered life? What can the boring poor recital of God's Word against that exciting rich music ?

"God suggests being free (10/10), but what to be free from?" do they ask in the cells. "Free to make a soul for oneself, free to love detestable people and give up all of the world's nervous pleasures in store for us when we go out? When we go out, but not on the roofs!" The whole prison laughs, cons male and female, screws male and female.
But where have all those laughing people read that God confiscates all of the world's pleasures from  human beings ? Haven't I given them to all men already (Rev of Arès 26/8-9) ? And even on the roofs penitence gives happiness and permits you to see Eden,immortality, from afar. "That's crap !"they echo loudly from cell to cell.

Oh dear ! I am well aware that what the multimultiplied prisonner looks for is not being free to work in his own depths to restore God's image and likeness (Genesis 1/26) and Life (24/4-5, but it's a quiet day-to-day existence that he looks for. Its' not always fun-fun-fun whith that sort of existence, the prisoner thinks, but better be under the roofs than on the roofs; that's for sure. But does the prisoner think so really ? I mean, Does he think, period ? No. He actually does not make fun of experiencing a different life through penitence, because making fun of it would be thinking of it. He can't even hear the word penitence. And does he really make fun of our faith in God, our love for the neighbor, our forginess of offenses, our concern about the soul, spiritual freedom and salvation? But no. He doesn't even know what we speak about. To him the existential is less that the rubber extraterrestrials in movies; to him The Revelation of Arè is a film of white pictures on white backgrounds, an invisible film just as the world is invisible to him behind the prison walls.

But the penitence I do for me I do for him too. My life up on the roofs will some day stream down through the drainpipes and, either in a hundred years or tomorrow, awaken his life down there in his dark cell, because God has sawn himself (Rev of Arès 5/1, 6/2) in his obscure depths, so the grain once sawn within him will sprout wet with my water, which is God's Water, of which the prisoner is no more conscious than of his own blood. I am certain that the multimultiplied prisoner of the world will change and this certainty is the driving force behind my penitence.

Blog entries are not study materials. Such is the law of the genre. Each blog entry keeps to a rundown to give its readers a quick view of the subject’s entirety, even though developments might be desirable. The present subject is in this case, but anyone willing to understand is going to understands it.

Fellow men, join us!
Just as every great message is in history, the Arès Message is simplifying one.
For it is crucial!
It is about evil, but does not dwell on all of the numberless complex causes of evil or on the unexpected strategies evil will exert to withstand the apostolate of Good that we have undertaken.
It brings under attack the treason of religion and politics, the spirit of greed, of domination, of pleasure, the believers’ cowardice, but it’s no good to us overdoing it, because all of men are tainted (2/12) with sin; I am, you are, everybody is.
And yet everybody unknowingly inwardly conceals the Light of a prophecy extraordinary, but workable. This is why it endows goodwill men with a watchword simple, though powerful: Penitence!

The world claims to be aware of whatever is good and whatever is evil, which it expresses in cultures, dogmas and laws. The world is once and for all self-satisfied with its own assessment of good and evil, so it cannot evolve toward Good. On the contrary, the lowly (2/10) Arès Pilgrim has found out that he or she knows nothing about good and evil, and that he or she has to find all about it within himself or herself through penitence. Penitents have a great future.

Fellow men join us!
The Hand into the rift (Rev of Arès xxxvi/1), the Hand capable of parting open the jaws of good and evil, between which man has been suffering, to set him free from them, it’s you humble penitent people!

The penitents, that The Revelation of Arès is about, are not sad repentants going around in sackcloth and ashes, but conquerors of Good creative and joyful (Rev of Arès 30/11). They are quite simply people who love, forgive, make peace, are free of all prejudices, are gaining goodhearted intelligence.
Religion, politics and science consider man as irremediably chewed up between good and evil, a fate that he can only evade through death, says science, through mercy and prayer, says religion, government, law, tax and war, says politics.
No, the Father retorts to them, it’s through penitence, only through penitence that man will evade the good/evil dilemma, in which he has shut himself up ever since Adam’s days (Rev of Arès 2/5).

The Revelation of Arès reminds us of the origin of men’s misfortune. Adam—which points to a race, but not an individual—recently spiritualized, probably exhilarated in feeling free like his Creator, whose image he had been made lately (Genesis 1/26-27), chose a way of life that involved much risk of generating evil and would indeed result in time, aging, injustice, suffering and death (Rev of Arès 2/1-5). Mankind ended up totally unaware that a return to the Day (Rev of Arès 31/8-12) of happiness and immortality was possible. The white king —religion — and black king — politics, economy, science — more loudly than ever claim that they know all about good and evil ; they make more laws and rules than they had ever made to define them. What’s more, and more critically, they have generated domineering prejudices, now deeply aggregated with the human nature, deaf to refutation, sharp curbs on evolution or escape, whatever, toward Good.
It’s to clear the way out of this situation that the Father calls (Rev of Arès 28/22, etc.).

Man will pull out of evil, if he understands that by awakening the loving Father’s image deep within himself where it is lying (28/6), he will know what real good is and what real evil is. Pulling out of the tunnel of the world’s law and prejudices is trying or frightening. First the Light dazzles, one gropes one’s way out like a mole (Rev of Arès 23/2), but it is the only way to salvation : penitence, in which becoming good is synonymous with becoming spiritually free (10/10) and intelligent (32/5). A green penitent’s concern may be, “Which is the cause and which is the effect? Am I becoming free and intelligent by becoming good or is it the other way around ?” Both are simultaneous in penitence. Seemingling illogical! One shall get used to this mental transfererence: Making God reappear inside one’s self (2/13), becoming the Creator’s blood again (xix/21) by becoming his basic creature again.
So it is not from God that the Arès Pilgrim, a pioneer of all of future believers, expects God’s Salvation (28/25). It is from himself or herself that he or she expects God’s Salvation and even more: the world’s salvation (or change) (28/7), because that destiny, which is not contingent, but deliberate, hangs on the likeness, the identity, between man and God.
An Arès Pilgrim finds salvation — or makes his or her soul (Rev of Arès 4/5-8, 17/4, etc.) — like the son of the parable (Luke 15/11-31) finds out evil and good deep within himself and finds the way back to the Father, the Spring (Rev of Arès 24/4. It it not up to the Father, but it is up to the son to decide on his destiny freely (10/10). The believer’s freedom is based on effort, it is a construction (17/4, 18/1-3), but an existential absolute one.
In other words, salvation is certain only when it results from continuous deliberate choice and action. The gratuitous gift of Mercy — Do not foster (men’s) weakness by alluding to my Mercy at every turn (Rev of Arès 16/15) — is possible, but contingent, unexpected, and will never affect the masses — the world (28/7).
Is the salvation through penitence only accessible to superior men, an elite ? No. Every one of men can achieve his penitence, because in this field nothing is quantitative or measurable. Your salvation does not depend on the level of good you reach, but of your will to overcome the despondency to reach it (Rév d'Arès 13/8).

To religion salvation means post-mortem reward granted in return for a life of faith put in religion’s dogmas and ritual practice.
To The Revelation of Arès the meaning of salvation is different, flexuous and gradual, notably because salvation is going to gain strength over evil in the living world from generation to generation (Rev of Arès 24/2), but on the other hand an extensive and much more generous meaning. It is the ascent (Rev of Arès 7/2, 25/6, 38/5) toward good and the victory over evil here below as well as in the afterlife for any good man, even an unbeliever (28/4 & 11). It is the ascent that, under the preponderating influence of a small remnant of penitents harvested from generation to generation is to end up transfiguring the world on the Day when the Light covers everything continuously (31/8) and Life restored. Man is the architect of God’s Salvation for himself and of God’s Victory (10/7) over global evil, the Beast (22/14).

Whoever has ears to listen will understand even what is said here in human words unable to describe the transcendental Truth.

If reincarnation is taken to mean soul transmigration, The Revelationof Arès clearly says that there is no such thing as this kind of reincarntion: The foolish man counts lives, even though man has but one life… Man meets but one death (v/1-2).
The soul (4/5-8, 16/5, 17/4, etc.), also called the ha (xxxix/5-11), is the one fruit (xxiii/13) of the good that a good man does during his one and only earthly life.

The soul is not a preexisting independent element supposed to pass from physical lives to physical lives of a man, but it results from the one and only physical life of a man that has been born before in the flesh and mind (17/3-7), if this man, when old enough to be conscious of evil, renounces evil and lives up to good, that is, as a penitent (30/11).
In other words, the soul can only be born and exist when it is concomitant with the life of a man of love, forgiveness, peace, spiritual intelligence, a man free from bias and prejudices and sin, concomitant with the Path (24/3) to salvation, concomitant with wisdom and grace, therefore with possible miracles — according to your faith let it be done to you! (Matthew 9/29) — of which man is his own provider.
From which it emerges that penitence is by no means the expiatory trial that religion has made it, but it is the source of the soul, the the most dynamic, creative, idealizing life according to good, and even the most joyous, festive one (30/11), that whoever has ever dreamt of, because penitence gives man a new image and likeness of the Father (Genesis 1/26-27).

If reincarnation is taken to mean resurrection, yes indeed there is such a thing as resurrection!
Some great penitents have risen from the dead like Jesus that paid a visit and spoke to me in 1974.
We all will rise from the dead on the Day that the small remnant of the penitents will have struggled to prepare by lengthily reintroducing into the world enough Good to make the garden (of eden, xxxviii/21, xvi/17, xxii/9, xLix :4) once forsaken by Adam grow gain.
That Day (17/7, 31/8) will be simply the Day of the great last Change, the sum total of all of individual lives (30/11) changed by penitence for the coming generations (24/2).

In soutern France where the Father has set me an apostolic goal for a few months, some people ask me, "You're forever talking of penitence, but have you really changed through penitence?"
I reply, "I should say so! I used to be quick-tempered, impatient, pleased with myself, selfish, I used to have my favorites as well as prejudices. Penitence has made me mild, generous, patient; I no longer judge, I love and forgive all human beings. Every day I am reincarnated or resurrected into a man slightly better than he was the day before." 
Some ask then, "What's the point of being penitent? It will only weaken you in this cutthroat world."
I retort, "It's of use to me on two accounts! I've made myself a soul, that on my death day will raise me above the freezing darkness (16f/15, 33/33), and simultaneously I've proved to myself that The Revelation that I received in Arès is true:  A lot of men as ordinary as me will change for the better and from generation to generation be able to oust the princes of  religion, of politics, of law, of finance, of science. As the only result of good achieved by penitence within themselves they will create a new world without revolutions, without democracy which subjects the minority people to thre majority people, a new world (28/7) without borders or nations merged into a one and only mankind (28/21), in the interfertility but not in the rivalry of differences, a new world where being free (10/10) will not be being free legally or theologically, that is,   at the expense of other human beings. Individualism, nationalism, contempt, rivalry, envy, greed, the exploitative mind will have disappeared; the trade of products and workforce will be naturally fair-minded; the rights of man will no longer be a rule or an agreement, but the very nature of relationship between men. The world will have reincarnated or resurrected itself into an everlasting Eden."
It is the resurrection of equitable loving mankind and the immortality that will go with it, that I believe in in the current Passover or Easter season.



Here is the sign currently in the window of the Paris mission (Raymond Losserand street) for the Easter time of 2011.

(Translation:
PASSOVER, RENEWED HOPE
Hope for final happy life

Our Jewish brothers commemorate their liberation from slavery on the Passover day.
Our Chistian brothers celebrate Jesus' rising from the dead on that day (that they call Easter).

Our Muslim brothers do not celebrate Passover,
but they believe in the just men's final resurrection.

Our Atheistic brothers do not commemorate Passover or Easter

and do not believe in resurrection, but they have they own way
of hoping for the advent of earthly happiness.
And we Arès Pilgrims celebrate all of those hopes together

every day, we believe in the advent of finally happy Life

after surmountable efforts of personal penitence.

PLEASE ENTER!

We will tell you why we believe in that and in what we call penitence

and what we draw such a hope from.
ALL OF YOU HAVE A NICE PASSOVER)

I have already received a few criticisms of its text, but so far as I can remember I am quite responsible for it (I can't remember if I wrote it in 2008, 2009 or 2010), and I press the critics not to be too hard on their Paris brothers and sisters and to forgive me for that text they object to, which they have a right to do, but I think is acceptable.

“Ah! If Joan Baez shared our faith and sang The Revelation of Arès, what a great progress we could make!” I exclaimed in front of a friend of the great lady troubadour. The man, a mass media star, turned pensive, rubbed his chin and then replied to me, «No! Joan’s ideas are closely related to yours, but even if she would sing for you, you couldn’t progress a shade farther. Just as you Brother Michel say at times, "Faith can’t be sold like washing powder or cinema." It’s not by a show that God will break through the citadel of indifference. It is by your penitence, your human touch, but not by anything else.”
I belong in a tiny minority of believers, the ones called Arès Pilgrims. No matter what numbers they hold as a group — penitents (the small remnant) and their sympathizers combined—, only a laughable 0,15% of the Frenchspeaking people of Europe thirty-seven years after The Revelation of Arès had appeared, they are men of hope, bound to take up a place more and more important in the ascent of the ethical, spiritual aspirations toward the Saint’s Heights. The most compelling proof of this is the occurrence in speeches, religious, political and intellectual, of concepts, some of them literal, based on The Revelation of Arès.
What sort of utopia is The Revelation of Arès expressive of?
Not only has man been conceived as capable of living in free society (Rev of Arès 10/10), that is a society selfreduced to little communities selfmanageable as well as interfertile, without frontiers, without princes of the cult whether political, or religious, or economic, without princes of dominant ideologies and reasons, and without any law but that of consciousness, but also it is on this condition of freedom that the soul (the image and likeness of the Creator, Gen esis 1/26-27) will blossom again in man, who will recover happiness and even eternity (Rev of Arès 35/3) as a result of his penitence (or search for good 30/10).
Seemingly this utopia is not really new, but The Revelation of Arès’s way of expounding it changes it into something that can be done, because whatever is utopian from rationalizing reason becomes feasible from faith (faith makes mountains move, Matthew 17/20).
The Revelation of Arès takes no account of facts like race, culture, difference between men. Just as Jesus did long ago, The Revelation of Arès once and for all says goodbye to the old Bible’s categorial considerations, which have regrettably made religious rivalries: Judaism, Christianity, Islam, etc., economic rivalries, big ownerships. The Revelation of Arès alterglobalizes all much better than alterglobalization ideologues do, because it is neither for the Left nor for the Right, neither religious nor rationalistic, neither political nor libertarian, but it gives alterglobalization a universal spiritual basis, in which any man of goodwill can see himself.
This implies that an Arès Pilgrim, a brother or sister belonging in the small remnant, is not required to address a human category of limited spirit. An Arès Pilgrim addresses whole mankind. Even though he or she is well aware that with things as they are he or she can harvest only a small number of active penitents he or she speaks to the human immensity like the poppy lover that I am takes in the beauty (Rev of Arès 12/3)of poppy expanses in the springtime, but can only pick a small handful of them, so fragile, which he moreover will have much trouble preserving. Small remnant does not designate high-flying believers confident of their virtue protecting themselves from external confusion and mediocrity, but only penitents and apostles willing to listen to The Revelation of Arès, but conscious that they are still belonging in those external confusion and mediocrity.
Hence my reluctance to think in terms of identity ever since 1974-1977. I am an Arès Pilgrim, but I am just a man — man Michel (Rev of Arès 1/1, 2/20, 3/9, etc.) —in the universal sense that the Father of the Universe (12/4) has given my humanity, my humanity which yearns for Good, for happiness instead of the hardships (37/9) of my earthly crawl and for Life (24/3-5). Here is one of the big difficulties of our mission: Is there any remarkable identity in the fact of hoping for Good, wanting to be a free soul, looking for good Life? These common words do not make up one of the very noticeable trademarks or social labels very much to today’s masses’s taste. This is why we have to name ourselves with a  strong word drawn from the Word of Arès, which distinguishes us from other people very well, if we make sure that it rings joyfully: penitents.
All of social designations: Socialists, UMP (a French rightist party), Catholics, Muslims, etc., have more or less quickly become static; they no longer designate societies of the future, but frames of mind. A society of the future whatever has to move continuously. To us harvesting means searching for new penitents, but it is much more, it is beginning to build another world, it is a spiritual, therefore human adventure of the highest nobleness and universality.
Universality… because we know that, on the one hand, if Joan Baez and her talent and fame could not bring our mission out of obscurity, on the other hand a line of missionary arguments encapsulated in The Revelation of Arès would be insufficient to change the world (Rev of Arès 28/7). Doesn’t prophethood have the difficult job of making the Word readable to the impious, or lost, or indifferent mankind? God’s Word can’t be negociated (Rev of Arès 15/6), indeed, and that is why we missionaries first of all announce it, but if we carefully listen to how our human brothers respond to it (see entry 115), it is because their thought is not always so much far removed from our thought as it sounds at first and we can now and then build bridges between the world’s thoughts and our thought, across which the action that will change the world will pass some day. We do not negociate our faith, but we do not shut ourselves away fearfully in our Aresian identity context.
Hard is our mission! It is hard to stay on in the Truth! But we will eventually manage to be what we have undertaken to become: true penitents.

The nitty-gritty of a local mission I admit engulfs part of my timetable and energy, but my general mission gains spiritual benefit from it.
While taking up encounters with the man in the street I 81years old have realized how much his psyche and values had changed. Adaptation is called for at every stage of spiritual, apostolic life like at every stage of everyday life.
We my brothers, sisters and I harvesting on that Mediterranean Field can only take a new look at ourselves by thinking much, thinking together with the man in the street whenever he comes to listen to us speak of The Revelation of Arès.
Can I pass on to the other the unusual unpleasant necessity of penitence, if i do not open my ears and heart to him as much as I open my mouth ? Whoever speaks about so hard an issue, but does not listen, cannot be heard, because The Revelation of Arès is a deconstruction of religion, so that it at first sounds like it cancelled all necessity for membership. Now, it does not deny the Christian ideal of an apostolic college, the small remnant (24/1), because penitents cannot act for themselves and the world if they are not in consistency shared, collective. There is no doubt but The Revelation of Arès is deconstruction, but it does not abolish faith, it turns faith to values non-dogmatic, but selfsacralizing, the joy and festive spirit of personal tranfiguration or penitence (Rev of Arès 30/11), which alone redeems and saves, and which requires all the more mutual help and selfdiscipline because it is free (10/10) and is not given from outside, not given by religion, not given as an « undeserved grace ». This change of life (30/11, another term for penitence) is born out of man’s nature and innards such as they express themselves before ever man is penitent and which will not be different after he decides to be penitent. This is why a missionary listens to the man expressing himself, that he or she has addressed to.

To begin with our call to men is expressed by the kerygma of The Revelation of Arès, the line of Truth to follow to find the Source and the Life (Rev of Arès 24/4-5), change our lives (30/13) and change the world  (28/7) : What « We Believe, » why and how we expect salvation from it here below and in the beyond and even beyond History.
But the line of Truth, which is basic, is rarely enough to awaken a dormant penitent and harvester. In the modern world, crisscrossed by all possible sorts of ideas like by barren rockslides, the sleep of the potential penitents and harvesters is so deep and composite that in a way it is mineral (Rev of Arès 14/1). The line of Truth has to be extended by a line of intelligence (35/5) arduous and long, that of a stone cutter. We have to cut out a new Arès Pilgrim from the rock in which he stood dormant, so that the Father can use him or her for the world’s redeeming.
I am an awoken one, an awakener and sculptor of souls all rolled into one.
First, the man in the street, whom we call on to know us and follow us is a block totally uninterested in our kerygma. Unfortunately he may remain so interminably. But he may open his mouth and it’s a great moment. Letting his thought stream he gives us the opportunity to answer him. We like the Father have to hear the stone (Rev of Arès xxiv/6-9) then. Never pretend to hear politely, but always hear well, that is, understand, free from all of prejudices. Let’s answer with total respect for the personal experiences and feelings and all of their variants, ellipses, mismatches, even if you have to hear everything subject to thinking and checking.
A mission which would continuously match the kerygma against the numberless variations of the Truth would fail to be intelligent (Rev of Arès 32/5). It would be religious. Now, we are not a religion. We are spiritual liberators (10/10), we liberate all sorts of humans over all sorts of cultural ethical fields. Consequently, our mission is not only one of transmission of ideas, as genuine as they can be since they have originated from the Creator, but it is a field of rewarding brooding for missionaries as well as their audience.
The missionary’s arduousness does not lie in the trouble and effort to eradicate all that his listener believes and does so as to make him or her an Arès Pilgrim, because an Arès Pilgrim is not necessarily a believer that has cut all his or her roots. The arduousness lies in a patient pursuit of the links, all that can link the listener’s moral legacy and different behavior with the achievement of Good, that is, actual penitence.

Man is miserable, suffers and dies, each religion contends, because this is the irreversible human condition , and man can only gain charity and comfort in this world and salvation in the next world through the faith and piety prescribed by it. No, The Revelation of Arès retorts, man is miserable because he has created evil and because evil blindly hits the innocent and the wicked; faith and piety—a creed, a prayer, a cult timetable — do not save in themselves ; victory over evil and darkness is not virtual, but in Good achieved (Rev of Arès 35/6), it makes itself a reality from penitent to penitent. This is why we begun from the start, 1974, and have ever since continued missionizing to gather together a small remnant of penitents (24/1), bound to extend from generation to generation.
Salvation results from a living action which develops or even invents itself, as it were, from hour to hour, because man and evil are not quits only because man has believed and prayed.
« No one has ever been given full Truth. Besides, what on earth would we do with it ? Argue about it endlessly without understanding it, with our tongues stitched (xii/3 ? » I wrote in « We Believe, We Do Not Believe » (The Revelation of Arès, ad.1995, p.723). In other words, there is no such thing as an accessible truth which moreover could save by the mere fact that man believes in it. There is only an accessible salvatory penitence, that saves by itself ; there are only love, forgiveness, peace, spiritual intelligence and the fact of being free from all prejudices, that save. In that action  possible. Only in that combined action the possible lies.
 Action, therefore evolution. To my brothers and those who come and listen to me I say, « Your faith is progressive and so is your penitence. What’s important is never to despair of being good and trying to gather good men together. Only despair, despondency, is impiety (Rév of Arès 13/8). »

Ever since Adam made himself the prodigal son, he has not come back to the Father's yet, but he has been pretending to : He has appropriated  the Creator's Word and made it into religion and by-products which all have jealously guarded their powers and proved ossifying : politics, law, army, allegedly necessary, but all the more unnecessary because they have caused a deal of misfortune and because Happiness will occur but free from their domination.
Our Father has helped me escape these dominating prisons, but it has not been without a long inner stuggle that I have made my way, as a penitent, setting myself gradually free from all of the harnesses, that had domesticated me, until the shores of the Sea of Good.
I am building my soul there by the Light and I save myself from darkness.
The only thing is the Truth is not just salvation of the individual, but of the world. From these shores it is a Fleet of souls, numerous strong ships, that will have to launch to save the world, change it into a happiness garden.
Who can judg? No one, as we all are sinners; however, any one awakes one's spiritual intelligence can notice this:
Evil has kept up in the world. Religion has failed everywhere. Its atheistic daughters, politics and law, even the less dogmatic one, are bound to fail too.
Religion, politics and law have housed and managed evil inevitably, as they have originated from it.
Each religion forgets about the Father's infinite love and claims to be the finite and final truth and path to salvation and each policy or law claims to be the final truth and only solution. The good  relations between religions, policies and laws today spare the world wars whether armed or ideological or economic, but reinforce their domination.
This is why the Father, who had seen that men were going to be even more dominated in a state of globalization than they were in a state of division religious, political and economic, came back down to speak to them in 1974 and 1977.
Mankind, said he in substance, will not set itself free from the coating of evil that is going to shut it in but by exploding into spiritual individualities... Exploding by spiritual life.
We know that only individualities can take their destinies in hand, and we know that there is no such thing as mass spirituality the way there are mass religion, mass politics and mass law, over which the dominations have had ea hold, the change of the world will be the explosion of the world through individual penitence, that is, through love, forgiveness, peace, big-hearted intelligence and absolute freedom put into practice by each one.
Humanity was created strong, intelligent and free and can be so again, if a sizeable number of individuals — the small remnant —set themselves free from the harness of ideas and fears with which they have been inoculated.
The individuals can re-create this world, as every one of them is made in the image and likeness of the Creator and so is a co-creator of the world.
The Revelation of Arès sets us free from all the inevitabilities considered as impassable by the materialistic reason and reminds us that a penitent does not only find his or her salvation now, but also contributes toward general Salvation to occur at the end of time, when evil and death itself disappear, because Life will be restored, Life is beginning with each spiritual life today.
Penitence is renunciation of evil, but not renunciation of earthly possessions and pleasures ; science and technology belong to penitents just as they belong to rationalists. Faith and prayer do not keep us from belonging in this world so that we can save it from within.
The penitent is the only savior whose advent we can celebrate at Chrismas. Jesus is but the most illustrious of all penitents, the reference Christ for all of the christs that good men are.
Merry Chrismas !

The sign in the window of the <paris mission at Xmas, 2010

The window of the Geneva mission, Xmas 2010