Of course, I believe that there are trees on earth, fish in the sea, ears on both sides of my head, human beings who love or harm each other, religion and its opposite, I believe that Jesus and then the Father have delivered The Revelation of Arès to me and that I am to die. Actually, these things and facts do not fall within the province of belief; they are matters of knowledge. By mentioning to believe, I mean to believe the True (Rev of Arès xxxiv/1-4) immeasurable, imponderable, intangible, as undemonstrable as Life who spoke to me in 1977.
But in my pitiful contingency what do I believe in ? That is difficult to say, because of the mess which man's thinking is. I feel ashamed of being a pathetic prophet ; I would like much that those who consider me as the mere telegraph boy might be right. How much peace I could live in, if I were just that. Those deniers have totally missed the point ; I am the prophet. The Father of Life distrusts the shrewd men, so he needs to put commonplace fellows in charge of the charismatic job of Truth carrier. I am a guy of the kind of Jesus, who was so commonplace that they crucified him without the least perplexity.
Well, what do I believe in? I believe that there exists undying Life, from whom man has derived, and who speaks to man, and whom I can recover (Rev of Arès 24/5) by being a Good man, a penitent (30/11). I consider eveything else, whether fortunate or unfortunate, as matters for the temporary and the fortuitous.

Am I simultaneously made of the legs, the hand, and
the knowledge which lies in books ?
No. I am quite different from those matters, whether
material or immaterial, the life of which lasts
limited times only. I am an eon.

Moreover, to believe is of little significance.
The Revelation of Arès reminds me that not what I believe in, but the good I do saves me.
Therefore, I am short on belief, because I do not get much benefit from it. The beneficient use towards which I turn my attention is that of penitence : I love as much as I can, I forgive as much as I can, I make peace as much as I can, I as much as I can strive to counterbalance intelligence after my brains and intelligence after my heart, I set myself free from fear, law and prejudices as muche as I can.
But I have a brain of flesh, which I cannot stop working just as my kidneys and intestine cannot stop working, so that I cannot help but believe a few things like believing that to believe is of little use and being good like the Good one (Jesus Rev of Arès ii/3-19, viii/3, xiii/4-17, etc.) provides my post-mortem salvation after I live my short life and contributes to changing the world (28/7), rather like Socrates knew that he knew  nothing.
The paucity of my belief should be understood as opposed to the many and various highly sophisticated beliefs, whether religious or politic or economic and so on, which intersect on earth.

There shall be no harm or ruin (or violence)
on all My Holy Moutain,
for the earth shall be filled with knowledge of Yahweh
as water covers the sea.
(Isaiah 11/9).

The overall sense of The Revelation of Arès is very plain:
Let man stop committing evil so that Life prevails.

Religion, politics, law and war have failed to defeat evil.
Evil keeps on being rife.
The reason for this is that evil will only be overcome by penitence personally achieved by each fellow of the penitent (Rév of Arès 30/11) race  (8/3, 25/4, xii/5), when it has grown in number and influence through the Harvest (4/12, 5/2, 15/7, 38/2, etc.).
Only through penitence Adam can overcome his sin and the ills sin brings about: injustice, tyranny, servitude, sufferings, illness, death, which have been persisted (Rev of Arès 2/1-5).
Only through penitence life and the world will change (28/7).
God is good after efforts of penitence (Rev of Arès 16/17) does not mean that God might be a terrible foreign Entity who might be gracious enough only to penitents, but it means that man can recover Life (24/3-5), good God's image and likeness within himself, only through his own penitence. Man is the co-Creator of himself, because he has had God within himself.

What is penitence? It is the Sermon on the Mount (Matthew ch.5 to 7) that has not been achieved till low in religions, whatever, or policial ideologies, whatever. It is :
Every man's love for all men on earth, because they are just selves like himself.
Forgiveness of all evils perpetrated on earth, behind which every man is necessarily, as all men universally, whether bad or good, are relatives of each other ; all of them are the Father's Children (Rev of Arès 13/5).
Peace made with all of men.
Intelligence of the heart free from all prejudices and as strong as intellectual brains, which are just tools.
But penitence is no moral srength, because a moral code is but an agreement, which is different from one point to another on earth; hence myriad moral codes in the world. Penitence is proactive and reactive when faced with sin, which causes evil. Albeit my penitence is inevitably imperfect, it has a creative power; it furthers the regeneration of the link between Life and man's life. A penitent does not grow good in an ethical sense, he or she grows into someone like the Good one (Jesus, Rév of Arès i/2-9, ii/3-19, viii/3, xiii/4-17, etc.), in the sense that he or she awakes the image and likeness of the Maker (Genesis 1/26) inside himself or herself and so doing turns into a cocreator or minicreator of whole humanity, including his or her own humanity ipso facto. So it is really clear that it is not what I believe in, or the way I pray, or the law I abide by, which saves me and will save the world from the sin of sins (Rev of Arès 38/2), but is is the Good I  can do towards all of men , who are the mirrors of myself. Salvation results from Good achieved (35/6).
Well, if I am not saved by belief, there is no use being a believer. Do I have to be a creator of Good instead ? Yes, that's it. But I am but a sinner, a bad diapason; the key I give is not clear or pure. I am always dragging a few pieces of belief around with me like a rabab (Rev of Arès xLvii/8) drags around its scratching under the bow or the sea its rage in the wind. I would like to draw the Father's pure Water properly from Life, the sole reservoir of universal forces, but I splash about or, to put it in another way, I think. I think inevitably, but none of that generation can think simply and purely. I as a sinner think imperfectly. As I think imperfectly across the interferences that gush through my brain, I cannot refrain from believing more or less. Believing is my taint (Rev of Arès 2/12).

I think however, I think ineluctably, because I have an envelop of flesh and a brain therefore, and as I am a sinner I I am an unwieldy thinker. As I am an unwieldy thinker, I cannot help believing. Believing is my taint (Rev of Arès 2/12).
So, since I believe, what do I believe?

____________________________________

Each human being has one head, two arms, two legs, one trunk. Whatever culture is his or hers (polytheistic, monotheistic, jewish, shinto, hindu, animistic, christian, muslim, atheistic and so on), it will shut him or her up in his or her envelop of flesh and reduce everything in it, even faith or philosophy until he or she dies. Plato or Jesus, though they used to have a very wide range of thought, kept on being a Greek and a Jew respectively to the end. The weight and tightness of the live flesh are such as evasions towards Life may just be brief and mediocre as long as man lives on earth, but they are. This is to be. This is what I happen to sum up telling, "Each of us is confined in his or her own pipe. Each of us inevitably is his or her own God."
I am a Child of the Universe, as my father est the Father of the Universe (Rev of Arès 12/4), but I am conscious of my position only at few and far intervals, because the reste of time  I can see only with my eyes, hear only with my ears, move only with my limbs, think only with my brain, work only with my hands. When my eyes, ears, brain and limbs are dead, how will my soul be able to detect the Universe into which it will be blown off the corpse? I do not have any clue about it. It's all there! I have to resist the temptation of considering God and the hereafter as a mirror of the terrestrial life, as the Quran does for instance. No matter how much my penitence fights against sin, it obscures my capability of metaphysical self-examination, which is never really as good as I want. At best, I sort of am a materialist who at syncopal times tries to escape from the heavy matter he is made up of. Why am I clothed in flesh? I believe that God wanted me to be so, but in reality I do not know — I will tell you more later about the contrast between believing and knowing —. The Word says nothing about it, because it possibly is beyond our abilities to understand.
Nevertheless, The Revelation of Arès, blessed be It, permits me to get a better understanding as to where I come from, what I depend upon, what and who I am, what I can believe in.

Life and man: the one (Rev of Arès xxiv/1)

One of the seraphim flew to me holding an ember and touched my mouth with it,
He said, "Now that this has touched your lips, your sin is purged."
I heard Yawheh's Voice saying, "Whom shall I send? Who will go for Us?"
"Here I am," said I. And He replied, "Go!" (Isaiah 6/6-9).

Factually the Father or Life called on me differently from his previous call on Isaiah, but fundamentally it was similar. In October 1977, within a  resounding core outburst of light and a core shaking the Voice told me, "Your word is My Word, Justice from a just one" (Rev of Arès xxxi/10) and confirmed my appointment as a prophet (35/9, xxxvii/2), but anyone can realize that it too ascertained that humanity is inseparable from God broadly speaking. The human being is one whenever he or she is one with God (xxiv/1). Man and his destiny or future are not what science (a new religion with dogmata) deems them to be. The Revelation of Arès implicitly reminds us that man definitely issues from God, but that his creation is fraught with unknown factors. Particularly, why was he created in the flesh of a thinking animal? And if not, has sin coated man with flesh, though he was left free to do good or evil (10/10)?
There is another implicit obvious fact in The Revelation of Arès: God has created man, but has left him free to be what he wants to be. That is, God does not make man. Just look at Adam who lives his life in the way he chooses (2/1-5, vii/9). It is man that makes man, and that makes what and whom he calls God, the God of religion — God when rejected by an atheist is God even so, whether he calls him materialism, positivism, scientism or otherwise —. There are a vast number of Gods everywhere and all the time. Accordingly, what and who is the Father that one can sense in the real Christianity of the Sermon on the Mount (Matthew ch. 5 to 7), the Eternal in the image and likeness forgotten, though plastered deep down inside every human being (Genesis 1/26)? He is both Life (Rev of Arès 24/5) and my life. Actually ineffable.
In any case, one thing is certain: I have ceased to believe in God as the king and judge of Judaism, Church Christianity, Islam, and so on. Now I am aware that my Father is as close to me as the slap he gave me in the face before he withdrew from the Theophany Scene (Rev of Arès, ed. 1995, p.439, line 37). I know hardly anything about him, except that he speaks, and that he may be both boundless (xxii/12) and very little (ii/21) at the same time, but I particularly know that He and me are but one, and that we together are capable of changing the world (28/7) into Good, je sais qu'il est la Vie que je dois retrouver (24/5). I know that He is Life, that I have to recover (24/5)
Man is the craftsman of himself, so he is the craftsman of the powers, whether good or evil, he has over himself by extension; he thus is the prisoner of himself, imprisoned by and within his own powers. Hence the confined, the captives of themselves should in large crowds suddenly come out towards Good, they should run towards the Liberator that came down to Arès to show them the escape passageway: penitence. Well, no, this is not what happens. I therefore can no more believe in God as the maker of destinies, because he leaves man free to choose his destiny, and I for the same reason can no more believe in God as the sovereign independent of man, which is the belief teached by Islam for instance. I believe that the principled difference between God and man is imperceptible, and that both of them are absolute, and that both of them may well constitute the same Entity only in much different forms and sizes. There is something true in the atheists' claim, "Man has made up God," although God exists despite that claim. The real issue of humanity is asserted herein.

The lineage from Adam (Rev of Arès 2/1-5, vii/1-16) has never forgotten that there exists a Principle of Life (24/5, 25/3, 38/5), but the incrimental dimming of their capability of transcendence has made them humanize, earthenize Life and attach many pontificating names to him: Eternal, Lord, King, Judge... These names I too utter here and there to this day by cultural mania. God in the singular or the plural, basis or bases of a lot of religions. Actually, Life, which God calls himself in The Revelation ofArès, spreads from the infinite spaces of the Universe, the Father (12/4) of which he is, to the minutest cell of my flesh. God is the rotproof absolute cloth, that all including us is wrapped in.
But the Father speaks. He can speak, as he is the Father of all, of the limitless Universe as well as the spark in a firefly, of distance as well as thought, which are invisible and intangible. So man, whom sin had stupified, has humanized "the given Ungiveable one, the Speaking one" (my exordium on the Theophanies spot), but The Revelation of Arès in a resolutely opposite movement has been back to earth to attempt to redivinize man, the only free (Rev of Arès 10/10) creature in the whole Creation, because he is the Child (13/5). The Revelation of Arès does not introduce a new spirituality; it prompts man's instinctual spirituality to take a quantum leap towards the True (Rev of Arès xxxiv/1-4, xxviii/21) or Core of Cores (xxxiv/6), it exposes the backward forms still in infancy of the countless religions, of the supernaturalizing awareness still too much weak and unable to get faith out of an impregnable rusticity sometimes artisti, sometimes oppressive and bullying. The Revelation of Arès introduces no apostate or dissenting ideas (35/11), as it reminds that salvation does not come from beliefs, but from Good; it fits into a long-standing string of researches ever since very ancient times. Hence, it does lead to a dogma, a theology (16/12, 35/12), a structure, a leader (16/1); it is just a great Wind of liberation and simplification, because Life is very simple.
That simplicity is such as its sublimeness cannot be expressed by man's language, which is inadequate, incapable of expressing it. The Revelation of Arès would have been able to take our hands, just as a beloved man takes the beloved woman's hand and so convey a Beauty (Rev of Arès 12/3) too intense to be expressible. But this is impossible nowadays. Therefore, I can only try to explain imperfectly with words that we have to go back to the Source.

In the normal course of faith believing never means knowing, believing means supposing; believing is forever believing in the unproven.
Some people may well tell me, "But you have seen Jesus and listened to him en 1974 and the Father in 1977. You know, therefore." What do I know, actually? All I know is that they can be apparent, sonorous, tactile, there is no question about that, but whatever they told me and made me experience I can only believe in, because they spoke me about things that are realities to them, but not or not yet to me, and what they made me experience: the abode of the specters (Rev of Arès 17/1) or my flight through the l'Universe (vi/1-5), I cannot repeat. Those experiences dwell inside me as outright memories, but nothing else.
A question arises suddenly, then: What is the unproven? Even though I know little, that little is not bound to be non-proven to me.  What I witnessed at Arès caused a feeling within me; the feeling has taken shape of a wager, just as there has been Pascal's wager one day ("Thoughts" Lafuma 418, Brunschvicg 233), something like an attestation. It is the same to my brothers and sisters of the small remnant; they follow me, because they trust me, they trust my memory and my feeling. they have accepted that which I believe in and they believe in it. For the time being, we have no means to improve that situation. I can only believe and be believed. Until now belief is a solution, which is not absolute, but honorable.
In the world no-one can know anything absolutety. All is known relatively. Einstein and others have demonstrated it. So those who from time immemorial have considered their ideas as ideas to impose are worrying evilmongers.
Therefore, all of men are wrong in the absolute, although there are inevitably a few relative pieces of truth in what they advocate. For the time being, incurable error maniacs are those who spend a lifetime considering themselves as thought champions and trying to convince, be right  and rule. These error maniacs can grow out of reason to madness. When one ends up looking for supporters, one goes out of real life completely, one leads out of one's way to Life, one has nothing but an impression of ruling; a sort of failing that has never effected me. There is no merit in that. I simply lack ambition thanks to the Father. I lament over the world, because it has turned into an inextricable confusion of antagonistic concepts and it is unable to realize that the Sermon on the Mount is the only wise line of conduct.

Every day, in the spirit of saving money, I use a copy of The Revelation of Arès, edition 2009, which has been copiously annotated by some anonymous critic, a pitiless opponent of that Holy Word, before finally landing on my desk, one way or another. Obviously, I do not use the countless negative scribblings. I use the printed Word only, but from time to time I come across those furious dreadful penciled notes. Ubris shoots out suddenly then ; the annotater had a very high self-esteem. He could not think, because he in advance was one with his destructive hostility ; this is the reason why the world is hellish. We are apostles against that sort of hell, but commonly too weak ones unable to tame the enraged. Therefore, when that annotater strongly adverse to the Father of the Truth dies, what will he turn into? None knows who is saved and who is not (Rev of Arès 11/3), but he might well turn into a miserable specter (16/17), because man cannot but carry into death what he was when he was alive; so the killer is killed, the denier denied, the robber robbed, the lier his own lie, his own antiphrasis. This is why specters are nothing, as I have seen it (17/1). What a favor, as it is, when one becomes nothing after one was malicious, full of hatred! Moreover, when the culminating Light comes over us on the Father's Day (31/8), Mercy will be likely to crown that Day (31/12) gloriously. And finally I believe in the Victory (26/8) of Love. All men are different, whether good or wicked, gentle or harsh, brilliant or stupid, because chance is the main property of Evil, so men's mortal coils — theirs "pipes" — are different, heavily tainted (2/12) at birth, but once it is freed from that bloody burden, every life will join Life. Finally, I believe in the universal Happiness in the end, if our mission of penitence ends up rebuilding the human being. This is why every Arès P(p)ilgrim is an apostle.