The entry is not about overall freedom also called absolute freedom, that The Revelation of Arès 10/10 mentions.
Absolute freedom... Archipeligo with innumerable islands, Father's Saliva (viii/11, xxx/8) which covers the Universe. That freedom has been taken away from Earth by religion and its daughter politics acting as boards of censors, whose prime concern is that the people obey them every word. Religion and politics have arranged things so that everybody believes that God or law considered as sacred after God has been declared 'dead' have appointed them to punish the insubordinate. We Arès Pilgrims cannot give ourselves up to that simplistic approach, which have prevented all progressive developments for millennia.
The entry just comes down to a freedom which is one of many : freedom of questioning. We as Arès Pilgrims form the opposite of a religion. How could we be penitents, that is,  how could we love, forgive, make peace, regain intelligence of heart and make men absolutely free, if we silenced those who consider us as questionable by condemning them,  disparaging them or holding them in contempt?

A short time ago I knew from a Picardy commenter that "a lot of discords were sadly flourishing on Youtube about The Revelation of Ares" (221C42) and likely about the witness to it. As I write this entry I am not aware of what that commenter meant, but I do not want to find out details about those "discords", which are inevitable about the Word of Arès or about me. I do not want absurdly to stand up for those who protest us, either. I just want to remind my brothers and sisters of a duty to answer them peacefully, modestly, respectfully, whenever an answer happens to be necessary surely not to convince protesters, because it is virtually impossible to convince them, but to teach it to people who are observing the meeting and in order to keep alive humility, that is light.
No one comes out of the night of sin only by blowing out candles on the grounds that they might not have the right color. A protester is not necessarily right; he or she is just an error among the errors which those who try hard to keep their feet on the simple though rocky path (25/5) of penitence. A protester is just a specially loud voice, whether it is true or untrue, a voice of the people (Isaiah 9/1), a voice out of the depths (Psalm 129 or 130/1) where we all live as sinners. It is a  heartrending scream among all of the heartrending screams that punctuate human life. The suffering of some people does not heal the sufferings of others. We as Arès Pilgrims question much, so it is normal that we are questioned. The world is one of questioning after all; almost all men see a problem in this, but in this I can see a great boon.
I mention protester Marguerite Porete, also known as la Porette, a beguine of the thirteenth century, who wrote the book "The Mirror of Dashed Simple Souls," who claimed with a strong sense of the metaphysical dark and exceptional courage that one could both be a Christian and have no need for the Church. The Church had her burnt alive on June 1, 1310. Had the Church let Marguerite Porete challenge her, she would have shown love for the neighbor according to the Sermon sur on Mount and borne in mind that dogmata are just shadows, provisional bearings along the live thought path, because the True is live, the sword (Matthew 10/34) incessantly fighting hard against sin. The Church would have made progress in intelligence (32/5). I could likewise mention Michel Servet rejecting the contrivance of the trinity, which earned him condamnation to be burnt alive at the stake, under particularly cruel circumstances, in Geneva on October 27, 1553, and a lot of other deniers whom all religions used to torture or kill. Those atrocious murders have just served to make the night of babarity and folly even darker.
"In man there are more admirable features than despicable ones"; there is truth in this thought of Albert Camus. We should never lose sight of the fact that a protester or defamer has his best and his worst, even though we are offset by his criticism, so we cannot see that he expresses himself using freedom, that Life has given him. A protester or defamer is not necessarily right in the narrow confines of our human capabilities, but let us weigh the pros and the cons fairly and even if he is wrong, let us keep him in our love (Matthew 5/44), because he is the Maker's image and likeness (Genesis 1/26) as well as us, and because the mystery of contradiction is well beyond the comprehension of a single sinner.
All of men, even those who look like saints, are just humans that drink from the cup of spiritual exile, that sin has sent them out to. Therefore, who with remains of intelligence and through his or her own haze of awareness would not listen to te protester's voice, whenever it unexpectedly flies from the dark ? Listening is not necessarily agreeing, but listening sometimes may get something rip through the dark and let pass some odor from Heaven. Sometimes denigraters and protesters say two or three helpful points.
Once at the French National Assembly Clémencau evoked : "We proclaimed the Human Rights, then a little later we put the guillotine up."  But the mighty have put aside their reluctance to contradict themselves, and respect disappeared between differing points of view, and calm intelligent debates came to an end for a long time, immemorial times, before the French Revolution. Now, spiritual intelligence (32/5) as well as intellectuel intelligence, peace and love in debates are necessary, because no human being on sinful earth is capable of knowing everything, understanding everything, overcoming everything. When debaters are unable to inform each other, listen to each other carefully, make a strong case for each other, the introspective plan is no more displayed, its pedestal is worn away under their feet; there is a strong risk of seeing only oppositions and divisions remain. When the only things between debaters are rough-and-ready approximations, intuitions more emotional than founded and a priori reasonings, it is anger or at least strong annoyance that takes over sooner or later, in short it is obscurity. In such cases, debates best be stopped.
Freedom is a bone with which all vultures including us very proud of ourselves provide a constant subject for pecking and  cleaning. Even though The Revelation of Arès reduces it to Word powder, the bone of absolute freedom is still nothing but a mythical powder. We Arès Pilgrims are aware of the pointlessness of discussing a Creator's existence, or Life (24/3-5), or sin as scourge, or Good as psychopomp, or the honesty of the witness to them, and so on, because it is as futile as discussing the fate of the buried one in a graveyard on a funeral day. That kind of discussion breaks down human beings under narrow-mindedness. Let's put out into the deep space like seafarers! Let's take a look at the great horizons! Let's let our thoughts flight away without bothering about the protesters, because the generous Word of Arès says that belief or unbelief leads nowhere, and that only doing good leads to the Father back through affinity or homogeneity. Marguerite Porete, also known as la Porette, felt that affinity, then told about it in unclear medieval French, and the Church killed her maybe because the Church was afraid not to understand anything about her rather than it deemed her heretical.
Life's Design for man has been erased. We have not been free within the absolute meaning of the verse (10/10) of The Revelation of Arès: My Word like a nimble foal running straight to its goal free from the harness doctors put on it, free from the hedges that princes of religion (politics, ideology, money, etc.) raise in front of it, free from all those who benefit by breaking it in, and hitching it to their wagon.
The word of Paul of Tarsus is not God's Word, it is just a book by a man (16/12, 35/12), but he interests us, because he was an apostle. Says the Epistle to Romans 7/19, "For what I do is not what I want to do; no, the evil I do not want to do I keep on doing." Thus Paul deals with the fundamental problem of human conscience, that of freedom. He knows that he is not free (10/10), seeing that he cannot do all the Good he wants to do, but he wants to do the best. We too want to do so.
Unlike Paul's word my prophetic word is God's Word (i/12, xxxi/10), but I cannot follow it to the letter, it is the star towards which I direct myself like a seafarer, but I can never reach it. At least I want to be free to follow it. I am not so presomptuous as to identify with absolute Good, but I want to be free to identify with relative Good. With that in mind I raise my spiritual freedom, even tough I am partly deprived of that freedom like every man subjected to the political system.
Beaumarchais used to trick the absolutistic monarchy. Flaubert flouted the ethical code of the Second Empire. Oscar Wilde defended hid right to be. Soljenitsy fought long and hard against the Soviet totalitarianism. Kundera embodied the figure of the dissident.  Salman Rushdie defied fanaticism. They were fighters for freedoms, but they just demanded the right to be themselves. In their quest for freedom there was something like a one-way direction. We as Arès Pilgrims have understood that what is at stake is something much greater and that we have to accept the freedoms of others to gainsay us, because no man on earth can be clever enough to understand everything, so it is better not to avoid our naysayers, even if you do not look for them, for what they claim is not necessarily wrong.