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august 6, 2007
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#0065us
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god?
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Inevitably, such misrepresentations of God have had religion remaining primitive and superstitious and bringing about atheism. What’s more, here (Sixtine Chapel, Michael-Angelo, Vatican) we wonder whether God is creating Adam or Adam creating God.
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In 1974, somebody speaks to me through Jesus (2/15). In 1977, somebody—he introduces himself as the Return (I/1), so he can't not be but the same—speaks to me directly; it'll be thirty years come October. Somebody that has fathered all of Earth, all of life, all of man (4/10) and even the universe (12/4, , not to mention his fatherhood over me he has reduced to nothing (40/6 so as to cleanse my heart (L/1) ! Somebody that doesn't trouble himself about being mistaken for anyone else, at all, so that he names himself simply I or Me (2/13, XXXVIII/3, etc.). This is God, yes! And no. Whenever human words emerge, notably the word God, all gets into a muddle: Jesus was made a God (2/13), but he is not God (32/2), and then all turns vaguer… This a Christ who is God born to Jesus, which, when taken literally, sounds as if it meant that God sprang from the imagination of a man, Jesus, born to a woman called Mary (32/2). Actually, these words have quite another meaning, which man's intelligence, now a dull candle end, cannot understand (32/5).
Sensible, therefore, were the early Christians as they used to know by intuition that Jesus had got something to do with God, but to see to it that it remained an intuition. Senseless, therefore, was the church as it changed the intuition, where the Truth could swim, into a dogma—the trinity (23/7, XVIII/1, the redeeming cross (XXXI/1) —, where the Truth has been a wreck awaiting refloating. The refloater, The Revelation of Arès, has come in. If the church, which was God's grand crop (14/3-4) before he began getting in the Arès Pilgrim harvest, can hear the Call (4/4), it will take to slowly pulling up to the surface the intuition, the faith of Abraham, of Jesus, the faith in the Good (XXXIII/1) and its maidservant: beauty of words and actions (12/3). We believe that the Creator did not speak to no avail in Arès, and that religion is to open up somehow or other to the thousand suns of the Breath that melt (2/14) the obscure dogmatic language (2/14) into an intelligent language (23/4), the Life that for the time being is still hiding beneath the desert of words (24/3-5). The very concept of God, which most men keep on disproving, is in the greatest need of refloating. Meanwhile, we'll see below that it is not always an error to say that God is a product of imagination, but that for all that God is no less real.
Until 1974 I couldn't imagine being unaware of what and who God was. But ever since I was given The Revelation of Ares I've been broadly unaware of it. All I know now, using my poor spiritual loaf (32/5), is some things he says like: Truth is that the world has to change (28/7), and some things he makes like to love man too much (12/7) and create the universe uninterruptedly: I (am still) run(ning and while running) I make a thousand new suns (XXII/12), but I suspect he is, he can make and he can give us a lot more.
The Revelation of Ares often says God with the religious pomposo or a skeptical sotto voce, so as to reproach us for blathering about God . We can easily understand why The Revelation of Arès likes Father better: Father of the universe, You are the only Saint (12/4). God sometimes refers to himself as I have, I am (II/1)… it is I who is speaking (XLVIII/3), which are good matches for Tu diras: Je suis m'envoie (Exodus 3/14). Some people ask me, "Where in his Word has I-have-I-am put the list of all he has and all he is, so that we may definitely identify him?" I reply, "There is no list, because the Father as an absolute owner and being has and is absolutely." The reply, I know, sounds like argumentation rather than insight. It is a reminder of the ontological or teleological arguments of the theists and deists. For instanc, this argument as barren as it is famous: "God exists, because he is necessary," which I thought was false in the days when I was an atheist Communist, and then true after I converted to Christianity around 1962, and which I think now is both true and false, as God has become necessary to me, since I saw him (37/3), but has remained unnecessary to those in large numbers who contend that I must have seen things.
As regards atheist Communists, lately my children recalled me as a young man being fond of René Char and gave me his complete works (La Pléiade) as a present for my 78th birthday. When I find time to reread Char again, I will for sure find his professions of atheism, which I used to share. This I can quote from memory: Men have cooked God up and garnished him—rather badly, he added—with their human phantasms. For his atheism Char was a great poet, he had intelligence and sensitivity of high quality, living proof that an individual can be a good man, even though he does not recognize the Voice of God (28/1-12).
Heidegger and Sartre, whose existentialism The Revelation of Arès has decisively added its own existentialism, were they atheists? "Yes," a priest, a pastor, a rabbi, an imam would answer. "No," an Arès Pilgrim answers. Heidegger and Sartre disproved the God of religion, but The Revelation of Ares, which is nothing atheistic, not by a long way, disproves the God of religion even more. Heidegger mentioned a reality ultimate, but reachable, the Being. Sartre, even though he considered the concept of a God ruling man and his destiny as impossible, because it denies man's free will, which is quite obvious, would not have disowned the God that insists on man's obvious free will, when he says, "Adam chose… (2/1-5)." Neither is The Revelation of Arès at variance with Sartre's idea that essence cannot have been created before existence—"Existence comes before Essence"—, because a man can at any time decide on his "fundamental project," which for us Arès Pilgrims is individual as well as worldly salvation, and can even "decide on his own character," which we Arès Pilgrims strive to do through penitence.
Hegel said—in his "Little Logic," I think—that the finity of things and beings is that their existences are distinguishable from their notions, but as regard God his notion and his being are inseparable. By this, I think, you can tell God and you can tell God by this in man himself. Hegel did not produce proof of God, but he gave what I believe is the right way of spotting him, his right image (Genesis 1/26-27), the indivisible Whole which God's being and thinking make up, the whole that a penitent recovers while recovering the image of his or her Maker. It culminates in God's being experience.
God is experience for me, the witness of The Revelation of Ares, but he has been, he is, he will be experience for a lot of people in a lot of ways, whether prodigious or very private. The snag is that most of those people have kept their experiences hidden (2/16-18) from a world ruled by psycho-socio-political received ideas where free speech about God is considered as "totally irresponsable" and "unbearable" as free speech about love between men or absolute freedom. This is why The Revelation of Ares states in substance that it doesn't matter whether you fail to prove God, because the objective is Good. Besides, whoever seeks Good seeks God, even unconsciously. The Arès Pilgrims seek Good through penitence, but apart from them myriad people pay no attention to it and the believers among these people do not even realize that so doing they have got more than serious gaps in their knowledge of God, they live in emptiness—Hence a need of the theater of religion in order to fill emptiness and men's anxiety before the emptiness of death— It's pointless explaining and proving God to people who ignore Good. The small remnant of penitents who are harvesting new penitents cannot carry out their mission, if they are not testing people for their interest in Good. Only later will they grow conscious of God and still later will they get knowledge of God.
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© Copyright Michel Potay 2007 ————————————————
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july 24, 2007
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#0064us
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ad
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In Bordeaux, France, close to the courthouse, you could a short while ago have seen, on the wall of an old apartment building, a monumental portrait of Montesquieu underlined with a quotation by this important person about prejudices as wanton assumptions and roots of all error. By some irony of chance, advertising, which is one of the major vehicles of prejudice ever devised by man, has covered Montesquieu's portrait with a huge advertising poster telling people they are in for "a very special location at hand to live a new art of life."
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That dream apartment building to come may have its uses, but if it is of use, why advertise it? The question had led me to ponder advertising, not only real estate advertising, but advertising for everything everywhere, that substitutes the tempting for the useful, because in this the problem lies, in the hyperbole. People free from worries and shame find themselves laden with worries and shame, when they are over-indebted for something that they out of prejudice, into which hyperbolic advertising leads, had thought could have transfigured their lives.
I know that, if non-essentials and luxuries were suddenly taken off the market, 50% to 75% of industry, and of employment therefore, would be annihilated straightaway. That's the big snag of our current type of economy, which only spiritual life will make up for through a natural change of logic and natural transfer of values and desires. Meanwhile, is it wrong to find faults with advertising? The overall goods which ads prompt people to buy are beyond their means. Otherwise ads would not be necessary. Disproportion between the global amount of supply and the global amount of the means makes temptation break up, get pulverized into millions of buying particles, which makes us forget about disproportion but does not make it disappear. Ads only address the poor, because the wealthy are way too scarce to account for enormous advertising budgets, and the wealthy are well aware of whatever they want simply because they can get it.
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Not only are ads hyperbolic, but they are numberless. As a real estate special offer ad had erased the portrait of Montesquieu, or intelligence, I focused my attention on advertising as a whole for a few days. It is swarming, so it is bound to cloud myriad minds. You think that you have long stopped descrying it, but it is there, numberless spots and marks, each in its frame, its poster, its rolling ads display, let alone its yellow page, its web page. It is there like a jewel in its box, like a pretty model or a handsome athlete in his or her tight-fitting underwear, telling you that it is you that he or she has thought of night and day, it is you that he or she has been waiting for. The great advances made in color printing and photography make those temptations virtually touchable, so that the people that covet them might be virtual rapists. The poor buyer takes leave of his senses. Suddenly overcome with senseless self-confidence, he will get into debt, or even steal…The consecutive instability and disappointment make men suffer much more than you can imagine.
We Arès Pilgrims have a lot to do to make men conscious that real beauty (Rev of Ares 12/3) is not that which ad praises.
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© Copyright Michel Potay 2007 ————————————————
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july 10, 2007
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#0063us
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what to hope for?
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The Revelation of Ares does not distinguish between politics and religion. Now, politics and religion rule the world. No change adverse to their designs stands a chance of becoming globally successful. What to hope for, then?
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Paul Klee, Fighting oneself (1939)
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The princes are those of the political worship and those of the religious worship alike. Contempt of papacy or contempt of presidency, one and the same magnicide. Political speeches as well as religious preaching may change their tunes, but the ensuing actions have remained similar. Politics makes nothing but whatever the men who accept it or elect it would make without any need of politics, just as religion ratifies nothing but the mistakes, superstitions and simplistic expectations of the sinners who adopt it. Politics and religion have continuously been the theater where before the people the rag robin hood, the braggart comforter and redresser of wrongs, plays as if he challenged the fat cats, to whom he actually has been born behind the scenes. Politics and religion have lived on through the forever productive she-rats which the rats that pass the law (Rev of Ares XIX/24) have through the ages made in rat. Their priests of the church or of the left, of the right and of the center, vie with plans never really to be achieved, which people listen to with their ears politely turned to the loud-speakers, figuring, "If things could ever change, someone would have known it." Hence the millennia-old absence of cardinal revisions, the incorrigible inability to see things as they are, the pursuit of evil, of error, of lies, of the mediocre, the system tight cordoned off through which nothing new can pass. Nothing new and even less a change, whatever.
What to hope for, then? The change through each individual. And within the individual the change through the only strength that has grown away from the system. The strength, moreover perfectible, of the heart and/or the soul, of the willpower, the will to be a different man. This is the highly existential Path that The Revelation of Ares points to.
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When you open The Revelation of Ares which, compared with millennia-old History, sounds as fresh after 33 years as it sounded in 1974, you first feel as if you were breaking the citadel of evil (Rev of Ares 13/7-8) open. You enthusiastically hop over from word to word just as if you were dismantling the wall of sin stone after stone, you dream of opening a wide hole, through which Heaven's sunshine would rain, before the world and shouting out to man, "Escape!" And then you're brought down to earth. As to me, before long, because Jesus during the night of January 14 to 15, 1974, had scanned me with sad love and compassion, I was aware that I was the one ill with sin. As to you, you may keep illusions about yourself for some more time before bending down on feeling your own misery, but just like I did you will know that there is a great wall thicker and harder than politics and religion, and that it is your own sin. That is why whoever conquers his or her own sin does not need religion or politics any more, says The Revelation of Ares. Nonetheless, once the citadel of evil has vanished around the penitent, he or she does not see the world as more inclined to penitence, so he or she doubts again whether keeping high hopes is sensible.
The masses have hoped for so many paradises which never opened that they have stopped believing in God or a new world. What's more, no belief in anything fuels conversation, makes people sound serious and appear composed. If to be an exception somebody still has some belief, but wants to look consistent, he at the very least has to talk about the Himalayas and even look more or less junkie, so that his madness may be forgiven. Otherwise, he is "a victim of a sect." Nowadays very few humans go to Rome and climb the steps to st-Peter basilica, and once back home they keep from talking of their pilgrimage. Even the nuns about it only confide in the walls of their empty convents. Men have made secrets of their private hopes so much so that all of their hopes have subsided. This was the kind of world I became aware of in 1975 when I started missionizing it along the streets, a spiritually dead world. It was paradox that I gained hope when responding to that idea of spiritual death, after I had blown out the wan oil lamps, the protective delusions, of the gilded icons of my church, and entered into penitence, begun applying the good, I a man who had been spiritually dead alike—At the time men of religion called me a blasphemer, a fraud; they should think over the world's spiritual death instead—I started preaching through a universe which looked to me as if it was devoid of sun and moon, neither diurnal or nocturnal, nonexistent just as man looks nonexistent to you when you find out that what makes him different from animals is the spiritual, but that the spiritual has been annihilated (Rev of Ares 4/4).
Once my hope was resurrected by penitence, I knew that the once annihilated spiritual could be restored to life within any individual. The possibility of this rebirth is growing more obvious when your own penitence is growing and bringing back into your heart the Sanctity, the Power and the Light (Rev of Ares 12/4) and enabling your soul to hatch.
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© Copyright Michel Potay 2007 ————————————————
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june 25, 2007
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#0062us
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the Ares pilgrimage
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(a duplication of #0031us)
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After leaving the reception house the pilgrim walks along the passageway under the roof (on the right) and enters the lobby, where he takes off his or her shoes or sandals ans puts on a tunic. He or she is lent a tunic if he or she does not have his or her own. Then he passes from the lobby to the hall where the Maker manifested himself in 1977 (The House on the Saint’s Word topped by a belltower on the left) where he prays or meditates.
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Every summer in Arès, France (33740, Gironde),
46 avenue de la Liberation,
from June 21 to July 4,
from July 12 to 25
and from August 2 to 15.
Opening of the Theophanic place (where the Maker manifested in 1977):
on Friday, 08:30 am to 11:30 am,
on Saturday, on Sunday, on July 14 and August 15 (except when they fall on a Friday) 05:30 pm to 09:00 pm,
on other days, 06:00 pm to 09:00 pm.
Every pilgrim prays and/or meditates freely without disturbing the others.
Who goes in pilgrimage to Arès?
First of all people at the age of free (Rév of Arès 10/10) conscience,
who have welcomed the Word (Bible, Quran),
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who know their recalcitrance, that is, who know good from evil, love from indifference and hatred, forgiveness from the spirit of judgement, (36/16), peace from conflict, spiritual intelligence (32/5) from intellectual intelligence,
who have heard the Father's request and converted to The Revelation of Arès, the light that dispels the darkness of religious interpretations,
who have decided to stop sinning and enter upon penitence, that is, practice good and not act evil,
in short, men of the time to come (Rev of Arès 30/13).
But also anybody else, even a nonbeliever, provided that he does not come just out of curiosity, and that his visit makes sense, if he states his respect for The Revelation of Arès, the Bible and the Quran, and states that love of all men and forgiveness of offenses form the key to happiness.
What does a pilgrim come for?
For taking the Fire from the very Hand of the Maker, who manifested and spoke The Revelation of Arès on that very place in 1977, and who has never left it (I am here... Rev of Arès XLI/1-8, XLVIII/9).
How to take the Fire? Every pilgrim goes about it in whatever way he conceives or feels deep down, provided it is a dignified and discreet one. In general, a pilgrim strikes with his forehead (XLI/4) and kisses (his lip takes... XLVIII/9) the spot, marked with a plain elliptic wooden frame, where the central Light rose and stood on the 1977 theophany days, and then he goes and sits down anywhere in the hall to kindle or rekindle, by praying and/or pondering, every reason he has and his willpower to bring humanity, first of all his own humanity, to recover its spiritual source (Rev of Arès 24/4).
Why is every pilgrim advised to take off his or her shoes and put on a tunic (which anybody has no personal tunic can borrow)? One takes one's shoes off just as Moses did where the Maker was to speak to him (Exodus 3/5). The tunic blots out the sexes, the clothes of beautiful or poor quality and the fear of the judgement of others (fear of what makes people giggle or be impatient), which divides and breaks up society (Rev of Arès 10/13-14)? The tunic, which becomes the coot or kitoneth when used as a shroud, is also a reminder that one has to die as long as a small remnant have not defeated sin (28/12).
The pilgrim's thought:
The Abrahamic religion: judaism, christianity and islam, has changed into noise substituting for God's Word in Jerusalem (Rev of Arès XLVII/2). Hence the Father's moving house to France. The loving Father (Rev of Arès 12/7), however, does not doom religion to hell (For all that don't gather that those men have met perdition... 16/2), but he is harshly critical of it. Notably, religion has distorted the concept of salvation. Religion has preached personal salvation, while in fact it is inseparable from global salvation. Religion has preached salvation as if it was dependent on Heaven's judgment, while in fact it depends only and existentially on man's behavior. Only penitence (practice of Good and refusal to sin) saves and, just as the Father cannot live without his human creature, his son, no penitent gets saved if he or she does not strive (as far as his or her circumstances permit) to save other men, his brothers (Save! Do not judge! Rev of Ares 27/3). Every penitent is a harvester of penitents, as The Revelation of Arès says. The pilgrim deep down undertakes or re-undertakes to awaken spiritual life, that is, Good, in himself as well as in others.
A man does not go to Arès to beg for a miracle. Quite the contrary, he goes there to give himself as a miracle, the miracle of his faith in the self-redeeming effort (penitence), which The Revelation of Ares calls on man to make. Any man can be made a God, just as Jesus was, only by setting his steps in the Steps of the Father (Rev of Ares 2/12-13). This spiritual rerooting is turning most necessary in the early 21th century. Problems, which man recently still thought had been left behind after the struggles, wars and hardships of the 20th century, are re-emerging ahead of him, social, political, economical and even only human. The Father came back to speak to men by the end of the 20th century, because he was well aware that perils: rivalry, deception, hatred, violence and war, would be experienced again. The Father came back to remind man that he is the Creator's image (Genesis 1/27) and therefore can generate his own grace, his own miracle, if he wants to. The pilgrim asserts that he wants to.
If I had not seen the Pilgrimage to Arès re-open every year, on June 21st, a feeling of failure would have eventually overcome me. For 32 years I have seen thousands and thousands of believers come to Arès filled with hope, and then never come again, because they were disappointed, reluctant to admit that is is too easy to lose faith and that the situation was bound to get worse, if they failed to understand that not God but man is the cause of evil. I can see numerous men elsewhere, jews, christians, muslims, humanists, who expected Good to establish on earth at last, now giving up hope that the world could draw lessons from the horrendous 20th century, ever. I can see a lot of silly and unfair actions taken by the men that claim they are capable of ruling the world, in short, I can see so many things likely to bring crowds to think that evil is to remain strongest. Yes, I would suffer from a terrible feeling of failure, if there was not Arès, the place where I come and reaffirm my hope. I know that the world of tomorrow has already been born into the square foot where the stick of light rose and stood in 1977.
No, evil will not forever be stronger than Good. No, violence, injustice, domination and despoliation will not stay perpetual. Yes, man will gain perpetual happiness. This is the profound meaning of the Arès Pilgrimage.
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© Copyright Michel Potay 2007 ————————————————
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june 20, 2007
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#0061us
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france seeks, the world seeks to change…
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The French have changed nothing on June 17th.
The world has changed nothing so far, either.
"What's more, the world could explode at any moment," Abdullah of Arabia states.
In June the French neutralize the president that they elected in May. Apart from Alain Juppé [a former Premier and currently Ministre d'Etat] and a few others, the French re-elect the bulk of the French Parliament who, whether leftist or rightist, have so far done nothing really creative and decisive to transform a country in jeopardy, and to my eyes it seems that nobody has realized it. The French keep on seeking for a policy which they will never find as long as the system keeps on being what it has been. Meanwhile, Abdullah of Arabia issues a statement which sounds to me like one of the utmost significance. He lets out a cry of alarm, which is a cry from the heart as well, about the tragic situation in the Middle East likely to spread all over the planet.
Abdullah, currently on an official visit in Europe, says (according to newpapers), "I fear that the plights in my area degenerate into a global explosion… Instability is worsening in Iraq, Lebanon, Palestine — not to mention Darfur —. Those may be the primers for instability in the whole world."
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Abdullah, king of Arabia, some say, would be "curious about the Pilgrimage of Arès where the Quran is read as much as the Bible," and he wished he could go there from Spain where he is currently staying (this is an unconfirmed report). Diplomatic complications bound to be raised in France by such a royal wish, anyhow, would make the pilgrimage highly unlikely.
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Although the events in France and those in the Middle East aren't alike, I draw a one and the same lesson from them. I figure that, based on the system mankind has maintained for millennia, it's no use searching for a change anyhow instrumental in giving the world peace and happiness. France has for years sought to escape socio-economic difficulties and dangers but ever since June 17th, despite the great expectations raised by rhetorics from March to June, 2007, it is even more likely to sink deeper into its difficult situation than get out of it. Outside France the entire world looks for exits to peace, progress and concord, but not only do the men who try to change the world for the better, like the Americans intervening in the Middle East, fail to change anything in the world, but they make poverty and tensions worse.
The warning, which The Revelation of Arès sent out to men in 1974 and 1977, has never been so significant, because both religion and politics are jobs done by rivals, so that they continually end up fighting each other.
As the world's big shots can never be prompted to get to good terms with each other based on love, forgiveness, willingness to listen to others, and not even be brought to some fresh general thinking without reservation, it's the small fry — me, you — that have to outflank them through personal inner action, which does not need any leader (Rev of Ares 16/1), or law, or money, or weapons. This action is just penitence, practiced on a humble individual scale. Penitence, when multiplied, is to have an unparalleled global effect, since it is to re-create the world. Through penitence alone the world will change (Rev of Ares 28/7)…change completely, says the Maker in substance.
Don't lose heart, brothers! You feel like you were nondescript antibodies in the world's sick big flesh, but if you never lose your peace and courage in vain thought and despondency (13/8), you will conquer evil. Not that being given the right faith from The Revelation of Ares is unimportant, but there is something even more important, it makes every one of men who enter into penitence (33/13) a re-creator of the world.
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© Copyright Michel Potay 2007 ————————————————–——————
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june 16, 2007
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#0060us
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revelation of Ares…the surge of the existential
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The Revelation of Ares, ridiculed or ignored by whoever figures man knows everything likely to be known.
It is the force for whoever will recover Life (24/5) by reviving that desert world of ours with absolute spiritual love (7/5, 12/7, 32/3), intelligence (32/5) and freedom (10/10).
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The Revelation of Ares is what inspires the Ares Pilgrims (#0017us) with their specific faith and mission. That is both a truth and an understatement, though. The Revelation of Ares ought to be seen in its existential light .
Worry (sometimes dread), complaint (sometimes moaning), disappointment (sometimes despair), suffering (sometimes torture or death), are the thorn hedges and barren rockslides (14/1) which have hurt and killed man since Adam preferred his own system (2/1-5) to the creative Force (VII/5). Only, 21th century's man more aware of his problems suffers from them still more. The Revelation of Ares has given the solution to them. Not a book by a thinker, an essayist or a philosopher, but a book issued from the initial supreme Destiny of the universe, the very Destiny that gave man freedom of good and evil. A book to join the great spiritual body that the Veda, the Bible and the Quran had belonged in.
From the very moment when its first part was published, 1974, The Revelation of Ares showed the reasons why man's hardships have kept unconquered and been considered as inevitable and insolvable, which religion and her atheistic colleague politics, the powers and their laws, have nursed whether intentionally or unintentionally. The solution to it is plain, but requires the rebirth of the soul (17) or the ha (XXXIX/5-11), the refloating of a daring, creative, apostolic vessel (or ship 17/3, 18/1-4) not launched or consecrated by some religion or politics, but by no more than man's own hope.
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That vessel over the Sea that has for ages kept man parted from the happy world forgotten, to be rediscovered, The Revelation of Ares names after her crew, the small remnant. A small remnant of men and women (26/1, 29/2), believers or non-believers, who wilfully change their lives (30/11) by forcing themselves to be good, righteous, true, could possibly do without the system some day, regain inner absolute freedom, good, peace, intelligence, and then later on infinite extension of lifetime, which thus will become Life out of likeness to the Maker (Genesis 1/27-28). Living on within the world the small remnant, once they are many enough, will go as far as change the world (28/7).
So The Revelation of Ares brings back into the world the only possible recipe for victory over evil, necessarily spiritual victory, but not religious or political or scientific. Why, given this condition of necessity, has The Revelation of Ares stayed almost invisible to the world so far? There are many causes for it, on which a blog can't dwell, but here are the two main causes. First, the book has been supernaturally revealed in a society where supernatural stories trigger off laughter and shrugs of the shoulders. Second, it has appeared in a time of disparagement and smear, of zapping and impatience, of an endless pursuit of immediate effects and effortless results. The Revelation of Ares is by no means a difficult reading, but it emerged profound in days of superficiality when man is used to cutting short everything, even his concern for his own fate.
When the mockers finish mocking, a fact will stay on. A fact that the pigheaded doubters, often religious people whose theologies will be thwarted, will forever keep unable to prove untrue. As I was the only witness they say I was under delusion, but had there been twenty witnesses, they would say they were under collective delusion, and had the supernatural fact been filmed, they would allude to special visual effects, and so on. In Ares (spelled with an e grave in French: Arès), a small town in coastal Gironde, southwestern France, from January 15 to April 13, 1974, I was visited by Jesus altogether unlooked-for and in a place no less unexpected: a house under repair. He gave me a long message from the Maker. And then, from September 17 to November 22, 1977, the Maker himself in a chapel close by was manifesting and giving me the continuation of the message in an utter continuity of meaning, but a completely different style. In 1982, after a five-year wait, as it seemed to me likely that the supernatural fact was really over, I published my testimony under the title The Revelation of Ares. Thirty-three years after Jesus' first visit I am still unaware of the reason why a man like me of little merit, deprived of mysticity and of personal abilities to spread such a message, was selected as the witness to that Call.
Among all of the Scriptures that have made up the Creator's huge revelation ever since Genesis a few have an outstanding globality. The Revelation of Ares belongs among them. It can join the Veda, the Bible and the Quran; it can even, in a way, be placed above these millennia-old books, because it illuminates them with a long forgotten Light. It animates or even reanimates them, with the very strongest Life, rather than it amends their interpretations. The Revelation of Ares does not ruin anything; it makes Truth move ahead.
If you skim through The Revelation of Ares, you seem to be reading religious reiterations, but if you turn more alert, you begin discovering its amazing original and global aspects. The reader passes through a forest of concepts, which are just so many mini-revelations, some of them fascinating when read apart, but the utmost meaning of the book is not understood until The Revelation of Ares has been read throughout. Salvation, personal and global, the solution to evil, is in the penitent's penitence and nowhere else. The Revelation of Ares restores to penitence, a word long gone forbidding because religion has distorted it into remorse and self-punishment, its real meaning, a thrilling dynamic one: the quest for Good and happiness. Evil can be curbed and then eradicated (the Beast will lay dying 22/14), if absolute Good reappears gradually through love, forgiveness, peace, absolutely wanted and applied by every man and woman of the small remnant in his or her absolute freedom (10/10) also gained with a will, for without absolute freedom his or her absolute spiritual intelligence (32/5) cannot re-emerge. Each penitent is also a harvester, looks for and reaps every individual sawed (6/1, 14/1) in seed of Good and prompts him or her to be a penitent and harvester in his or her turn, and so on, little by little, the world will be changing (28/7). So The Revelation of Ares brings about an apostolate or prophetic mission active, creative, patient (it will take more than four generations 24/2). The process is likely to last centuries, but it secures light and warmth (33/32) and even glory (37/9) in the afterlife for every good man, whether a believer or a nonbeliever (28/11). So a world of free individuals may be gradually substituting for the world of the masses until the Day (31/8) when even death will be conquered.
The Revelation of Ares has inspired thousands to change their lives (30/11), become good and new beings, which religion or ethics could not make of them. On the other hand, like every Scripture, which keeps its mystery, The Revelation of Ares has inclined other people to misinterpret it, but even these mistakes have helped diffuse it through reductive conclusions and hodgepodges and by making its witness pass for a silly thing who "has'nt got a clue about it" or "has abused his position." In every case, The Revelation of Ares has never left anybody heedless, it has always stirred men or things. Nobody officially mentions The Revelation of Ares in order to safeguard "the nature of things" and keep the great monotheistic religions (judaism, christianity, islam) and the great atheist humanistic and political trends important and revered. All the same, it has been for 33 years influencing the way general expectations are stated, which have borrowed from it a lot of words that speeches and sermons are strewn with today.
The Revelation of Ares founds no religion, at all. Contrary to its insincere critics' assertions, The Revelation of Ares does not say that only the people that get converted to it will be saved. All good men, even atheists, are saved and will save the world. It is not a book "interesting" in a sense of "pleasant," because it forever makes the mind think, but thereby makes man enjoy profundity again. Not only does it go against the press's rationalistic, simplistic statements, but it goes elsewhere, it is something altogether different, it takes us into another sphere of ideas. Albeit a spiritual Word, if ever, The Revelation of Ares does not use the word spiritual and used the word faith only once, not in a sense of adherence or membership, but in a sense of active, creative expectation.
The Revelation of Ares speaks to each man, to the individuality, which it divinizes, as it were, by freeing it from the mediocrity of generally accepted ideas and beliefs, which are mass ideas, and restoring a sense of free grandeur in each man. Hence the lies and untruths about The Revelation of Ares and its witness spread by those who hate it, or who hate its witness, or who hate both of them, and who are annoyed by its liberating strength. The Revelation of Ares tells man that he is completely free to sink deeper and deeper into evil or submission to evil or mediocrity, but that he'd better consider changing his life (30/11) and at the same time changing the world (28/7) before the sin of sins rains (38/2). The world is going all the more badly, the book reminds man, because the danger of evil has been disappearing under the idea that evil will be solved by science, law (which the book calls law of the rats XIX/24). Evil will never be conquered but within every man's heart.
The Revelation of Ares has a supernatural origin, but it feels so realistic that it makes the reader forget about the supernatural. Whenever it reminds us of the prophets and the gospels, it does so in order to make us move toward the future. It disintegrates, disdogmatizes, dislegalizes. It offers a dialectic which will enable every man to recreate his own individuality in complete freedom by gaining love and respect for individualities of others. A man cannot really love his neighbor=whole mankind but by really finding his own self. In our time of concern and confusion, when we are sort of feeling the end of History, The Revelation of Ares starts another History.
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© Copyright Michel Potay 2007 ————————————————–——————
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