Translated by djd
Excerpt from Réponse : 08mar20 216C39
Original blog entry in English here:
All institutions combat evil, including the press of course. Ecologists fight against CO2, the unions fight against the greed of their bosses, medicine fights microbes, the Syrian democrats fight Bachar El Assad, Bachar El Assad fights the Syrians who do not submit to him, the police fight speeding on the roads, etc., etc. However in reality, Man must understand that nothing poses a greater problem than himself : man, be he rich or poor, big or small, here or there.
The Revelation of Arès does nothing more than show man that he is not a stranger to evil, because evil is not a calamity come from elsewhere; evil is you, man! Therefore man, the remedy to evil is simply yourself. This is why penitence is the only possible way towards Good. It is because you have forgotten this that Good is profoundly sleeping. “Oh, no,” some cry to me. “When Monsanto manufactures and commercializes poisons, where is the evil? Monsanto! It’s not our fault.” To which one can reply, “Well, then, why do you, man, work for Monsanto? The lab technicians who see these poisons in their test tubes and under their microscopes, why don’t they leave, indignant, saying ‘What? Manufacture such poisons? Never! We quit.'” “It’s because they have to earn their livelihood,” is the reply. I answer, “But if Mr. Monsanto makes poisons, it’s because he also needs to earn money and be useful to those who use these poisons, who could therefore also be assassins.” Etc., etc. It never ends.
Lets summarize! The Revelation of Arès shows us that each and every one must understand that everyone, whatever their level may be, rich or poor, young or old, is connected to everyone else. This connected-ness can only be born from an action: penitence. Every person, from the janitor to the director, has their usefulness in the business called humanity which cannot function happily unless there is love for one another. Otherwise even if CO2 is conquered, Monsanto’s poisons eliminated, Bachar El Assad in prison, pensions recalculated fairly, as long as sin remains, any solution to evil that is not spiritual will never be more than a mask of suffering, like the mask worn on a nose at the Venetian carnival. If The Revelation of Arès is insistent, it is because sin or suffering or simply evil, persist. The Revelation of Arès is for all times; it is particularly for our time which is agitated and sometimes tempestuous. William Shakespeare, who at times was prophetic, has King Lear say, “‘Tis the time’s plague when madmen lead the blind.” It is against this misery that The Revelation of Arès thunders to awaken Good which is the only remedy to Evil. Love opens the eyes, contrary to what many think.
It started with a sachet from a pastry shop. The motif caught my eye, but the truth of the matter was “not quite right”. While one can often find pleasure in eating good food, it is not really an inexhaustible source of Happiness.
I wondered if I could find the letters for the word love (amour) in “gourmandise” since that is the true source of real happiness. Yes, I did. Then I filled the holes with hearts. I also had a bit of a donut box I brought back from the States; “share jelly donuts” had tickled me right away. This orange must be an international choice of colour for gourmandise.
This reminds me of the work to be done on oneself, changing so as to be loving and thus transforming the world. I modified the word “compostable” to read” réalisable” because it is entirely possible.
A touch of Le Rustique, an orange one that comes with Muenster cheese. Hmmm, Muenster with jelly donuts, how would that be?
I have been having fun with mixed media lately, often inspired by LorriMarie Jenkins.
This poster was created by Eric D. and published in comment 05jan19 203C98
Following is a translation of part of the reply to this comment. Translation of the poster at the end.
…”Your poster, over which flies a large white bird, exalts immaterial forces, despised by our age of heavy materialism, forgotten interior forces that we must awaken in order to rejoin the Father’s Power (RA 12/4), which are love, forgiveness, peace, the heart’s intelligence free from all prejudice, in the background a sun rising over humanity’s tempest, these blue-gray waves that have been trying to drown our inner powers for centuries. This poster evokes for me the resurrection of love and absolute freedom so finely exalted by the Sermon on the Mount and that the Nicene Council replaced with the invention of the trinity—a god with three heads (RA 23/7)—and redemption by the cross, woolly myths no more menacing for Constantine’s imperial domination than Santa Clauses or Olympian fairies, while the activities of love, forgiveness, non-judgment, liberty, would have given the basic citizens a superior power since it would enable reaching the Power of the Most High.
From that point were sent to the desert or behind monastery walls, which were in fact prisons, those who kept up within themselves those powers, the image and likeness of the Creator (Genesis 1/26). As for us, the Father brings us out of the virtual desert or monasteries of faith, He causes us to emerge like spume from the tempest blown unceasingly on humanity by the powers in place so as to better dominate it. We cause to spring forth this impalpable treasure of love and absolute liberty like a sword and it is the Father’s Arm that lifts it (RA 35/14) over the world.”
Poster: Return of Good Sanctity Power Penitence and Light
Happy New Year 2019
Intelligence of the heart
Free from all prejudice
The rising of a dawn over a new humanity is the goal of penitence, action of changing one’s life (RA 30/11) and the world to Good. The truth is the world must change (RA 28/7).
Translated by djd
…”Even those who understand that evil will not be conquered by opposing one opinion to another, one belief to another, one religion to another, one side of politics to another, etc., but love of all by all must be established, are afraid as soon as they are asked to become other than everyone else and to resolutely become men and women of Good, men and women seeking Life so as to escape from this life of cowards or addled-brains.”…
excerpt from the reply to comment 28fev18 193C61
Translated by djd
Snowdrops, in spite of gale force winds (slightly blurry)
In a way, I find it sad when I read ancient texts and see how relevant they are today. When will we decide to change?
“As for you, son of man, your people are talking together about you by the walls and at the doors of the houses, saying to each other, ‘Come and hear the message that has come from the Lord.’ My people come to you, as they usually do, and sit before you to hear your words, but they do not put them into practice. Their mouths speak of love, but their hearts are greedy for unjust gain. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice.”
Ezekiel 33:30-32 New International Version (NIV)
Jesus as messenger, who spoke to thousands in Palestine:
“It would have been better for them not to recognize My Voice, but to rise as the waves of the sea, as the deaf obstinate waves rushing at the (ridge of) rock that bars their way; (so) they would have defeated sin, abomination as high as a cliff. But the multitude that was listening to Me remained seated with their rulers and priests. I have waited (for them to rise), and now I rise instead of them.”
The Revelation of Arès 28/12
No force will wave a wand and recreate Eden, it is up to us to change, to become Good. The “abomination as high as a cliff” will be overcome by our everyday efforts to love, make peace, forgive, develop our spiritual intelligence, free ourselves from all prejudice. We must make Good contagious.
A reply by Michel Potay to comments touching on the media, journalism in particular, and the absence therein of The Revelation of Arès, translated by djd.
Oh, yes, so as not “to fall into the throes of censure and propaganda” journalists censure themselves and make their own propaganda. It is a snake biting its own tail, thus they go around in circles, locking themselves in a cycle from which they cannot escape. As they cannot get out of it, they keep seeing the same things and cannot find us!
You are right: there have only been two journalists among us, both were Breton, working for Ouest France at the end of the 70’s, beginning of the 80’s. One fell ill and died, the other disappeared. But that is all. Journalism is a profession some members of which have approached us on a strictly private basis and not more than as sympathisers but never on a professional basis. Another profession is in the same case, lawyers, notary publics, judges. Our sister Lucette P., now defunct, was the only professional lawyer to be a member of our assembly in Marseille, although she never participated in the mission.
A journalist near the end of his career, member of the director’s board for the group Express wrote to me in the 80’s more or less the following: “There are some personalities of which one can never speak ill, the Pope, the Dalaï Lama, etc., and there are some personalities of which one can never speak good, Michel Potay, for example. The best thing a journalist who holds you in esteem can do is to remain silent.” Therefore I consider the press’s silence on my subject to be a sign of sympathy. My police record is blank, I have never even been investigated, I pay my taxes and no one has ever been able to redress me in that domain, no one has ever lodged a complaint against me, therefore journalists, who know that I am now 88 years old and that the movement issuing from The Revelation of Arès will be 44 years old in January, don’t know what to say about me. The same is true of our big family of Arès Pilgrims, there are only honest people. I nipped in the bud the rare attempts of corruption or abuse that could have happened in our assembly. Prevented from saying good about us and not having anything bad to say, journalists are vowed to silence. This is the auto censure I mentioned at the beginning of this reply.
I have often formed an idea of what a journalist could say about us if he were to keep to information pure and simple. For example, this short article, strictly informative:
“Michel Potay, ex-engineer and ex-ecclesiast, affirms that he was visited by Jesus as the Creator’s Messenger in 1974 and by the Creator Himself in 1977. He consigned the message that they gave him in a work called The Revelation of Arès (Arès is the town in the Gironde department of France where the supernatural events took place) now with 350 000 copies in circulation.
The Revelation of Arès does not found a religion but revives a spiritually liberating movement similar in spirit to Jesus’ Sermon on the Mount. The members of this movement are called Arès Pilgrims.
They have been street missionaries for 44 years. Their message is quite simple: Man, know that it is not your religion or your prayer that will save you, but rather the Good that you do. This Good is called penitence: love, forgiveness, peace, spiritual intelligence and freedom, in The Revelation of Arès. In other words, evil will not be conquered by religion, morality, law, courts, etc., but simply in your heart!”
Why has not one journalist been capable of having printed such a simple article? It is a legitimate question, intriguing. Well! I think it is because journalists never stick to just giving the facts. They think, they interpret and want their thoughts and interpretations to be known. Thought in their eyes is to establish one or more projects, to say what crosses their mind. The journalists thought makes him something more than one who informs. He wants to participate in the laws of the universe, politics, the world of thought, to give meaning to the moment, to technique, to History, to our presence in the world.
The journalist does not see this work of thought as being purely informative. For him it is also interpretive. He wants to show that he is capable of deducing. For him, to change the world (Rev of Arès 28/7) is first to understand it and he considers that a simple statement of facts does not permit comprehension. He wants to understand the meaning of what is. So he gives an opinion and this opinion about the supernatural at Arès is first and always, doubt. He will say that he doubts because it’s in the air of our time, but he considers that if he says he is in doubt, many readers will also doubt, and that would possibly be a shame, etc. From there, a contradiction which generates a certain impotence for journalism to treat this kind of subject.
What conditions must be met so that a journalist would limit himself to the facts in an adequate manner? I do not know, but I know that this goes further then the idea that I have of pure journalism, which in reality doesn’t exist, because The Revelation of Arès questions the reader about being, the fact of being, the reason for being, in short, man in all his depths, and that the journalist wants to add his grain of salt.
The Revelation of Arès raises the question of life or death, existence or nonexistence of the soul and in this realm, it is probably no longer the role of the press to reflect but rather a theologian, a metaphysician, a philosopher. The journalist then asks himself what is his role, he perceives its limits but that irritates him, he tries to push its limits. Not everyone has the extraordinary talent of a Jack London or a Joseph Kessel for presenting things as they should be, that is to say, while remaining a journalist, to invite the reader to ask himself metaphysical questions. The journalist thus fears remaining, if I can say “unthought”. The result is that for us, Arès Pilgrims, the best spokesperson is perhaps not a journalist but for example, a philosopher, an essayist, maybe a historian… a philosopher, an essayist, or a historian with a large audience of course.
For example, the role of a historian of ideas would be to examine the ideas contained in The Revelation of Arès and in the thought of the witness, the prophet, to understand their signification, to evaluate their coherence and reach, to show their genealogy, to note the filiations.
But the journalists with whom I met in the 80’s quickly saw that I am a man without the least concern for my own self and that caused them such a problem, that so disconcerted them, that they finally said, “This guy, let’s just crush him, since he has such a lack of care about his own person.” In effect, and I know this is a handicap in this day and age, I do not have the slightest desire to enter History, nor to be famous in any way. I only wish, as this is the role given to me by the Father, to find a sufficient number of penitents, ripe ears of grain, and it is the journalist that appears to me to be most apt to contact the world via the press. But for me personally I couldn’t care less if I am buried anonymously in a common grave at the rear of a cemetery. After my maternal grandmother died in Arès, as she had become an Arès Pilgrim, we went to Toulouse for the cremation (there was not at that time a crematorium in Bordeaux, 1982 or 1983), while she was burning in the oven, I went walking around the cemetery and found myself in the area of the unknown dead, a small mound of earth and a little stick with a number: “867” or “B148”. I said to myself, “That’s what I would like,” to be buried anonymously – I dare not say like Calvin or Mozart, because one would think I am comparing myself to these geniuses, I who am a zero, but I dare say like…let’s say…a Trappist, because I believe that Trappists do not have their name on their sepulchre. That’s fine, because the soul, if one has a soul, does not bear a name, and if one is nothing more than a spectre, it does not bear a name either; they are nothing but unnamed entities in the light or in the shadows according to the case. As for myself, I do not know if I have earned a soul, I hope so, but no more than that.
After all, how many journalists have brought a contribution to the history of thought and ideas? Very few. Some editorialists undoubtedly, such as Charles Péguy, Albert Camus, Raymond Aron and a few others. Yes, very few journalists have drawn fruitful charts of the interpretation of events, ways of seeing the world that might help it progress. Then why do they not act as humble informers? Can there not be found simply a journalist who would keep to the facts as I proposed above? One does not expect a journalist to think about the nature of mankind, society’s origin, a new theory of value, the essence of capitalism, communism, Christianity, Islam, life after death, etc. A journalist is not expected to found the basics of a philosophy of the depths. Péguy, I believe, did a bit of journalism and how interesting it would be to know what Charles Péguy would think about The Revelation of Arès, but that was another time. A time when, as you say, there was a Zola to write “J’accuse”. Poor Péguy was blown to smithereens by a German shell or riddled with bullets, I don’t know which anymore, during the 1914-1918 war. Derision of brute soldiers who believe that destroying a grand thought is defending justice. Poor world!
The world is led by love or hate, generosity or selfishness, truth or lying. The old question of whether or not ideas lead the world has not been answered and above all, not in the realm of journalism. Journalists have never constituted a force capable of underlying the foundations of History, to change the will of mankind, to define moral determinations, social interactions, innovations leading to happiness. Look, after seventy-five years of soviet journalistic propaganda and the hammering of Marxist ideas on the radio and television in the URSS, what is left today? Nothing. That should incite journalists to be strictly informers, but no! They wish to be considered thinkers. That is the problem.
Journalists should know, and know it better than anyone else, that intellectuals (those who think) have a bad reputation in many circles, are perceived as idea jugglers, to whom reality is foreign, for the facts are no longer reality when one gives an interpretation of them, holds forth on them. There has been ancient thought, scholastic thought, the Cartesian revolution, the Kantian revolution, modern historicism and there will be one day or another Arèsian thought, of which I will be the minuscule mediocre initiator hoping that others better than me will express in a more sublime way, more spiritual, more celestial, more decisive, in order to make this world a world of men of love, forgiveness, peace, with the heart’s intelligence and freedom. We Arès Pilgrims are very far from noisy revolutions, grand human explosions that journalists love so much because that gives them scoops, promotions, raises, but these big explosions have no tomorrow. We will have a tomorrow and who in fact can speak about tomorrow? Journalists?
The Revelation of Arès provides the human being a way of thinking which can understand the historic moment humanity is living at the present time and change its course which is leading to the sin of sins (Rev of Arès 38/2). Perhaps the journalist could add this to the small article found above?
20jul17 187C3 Réponse
For The Revelation of Arès and for us, Arès Pilgrims, penitence is not contrition, nor deep regret nor remorse of having offended God and committed sins, with the intention to correct one’s faults and never fall into them again. Penitence in the Word of Arès and for us Arès Pilgrims is just the active intention to stop sinning (RA30/16) with the accomplished action of being men and women of Good cultivating within themselves absolute Love, including loving the enemy, forgiveness of all offenses, total peace, reviving within the almost snuffed out lantern of the heart’s intelligence or spiritual intelligence (RA32/5), becoming free beings (RA10/10), free from all prejudice, laws, powers, fears. In other words, penitence for us is the conscious and wilful application to our lives of the Sermon on the Mount (Matthew 5-7) in which we see the dynamic heart of the Gospel. In other words, The Revelation of Arès retains only the positive and constructive meaning of penitence. Therefore I do not have, and my brothers and sisters in faith do not have, a feeling of guilt. I am not, and none of my companions in faith are, a morbid person who feels like some kind of monster and forces himself to destroy the monster within, but rather is someone who changes his life (RA30/11). The word repent does appear in The Revelation of Arès, but with the same sense as the word penitence as a dynamic for changing life from evil to good. It is a repentance which constructs, not a repentance that laments its past faults. The Father says in The Revelation of Arès, “If they stop sinning, I stop recollecting their past” (RA30/13) and “I will forget their hatred” (RA28/16). For a penitent, one’s neighbour, any other human being, is what was, for example, La Boétie for Montaigne and Montaigne for La Boétie, another self. “Because it was him and because it was me,” said Montaigne. It’s this feeling which I call the co-penetration of beings, the sharing of joys and sufferings, which dominates the spirit of penitence for us.
As long as the world is not dominated by the will –that we may do Your Will (12/4)—to become a world of beings of Good, not a world crying over their evil, and as long as the world will see in a fault something to be punished and expiated rather than something which must disappear, and as long as the world does not see God’s Judgment Seat as a building site, the continuation of the Creation of the world rather than the courtroom of a sanctioning judge, this world will remain as it is, a world of Evil.
This radical change in the meaning of penitence is, what’s more, problematic in our mission.
03mar17 182C41 Réponse
Translated by djd