A great month of June, 2016 :
In Italy, the Movimento 5 Stelle (antirsystemic antipolitical Five Stars Movement) is elected to the mayoralty in Rome and Turin.
In the United Kingdom, the Brits by popular referendum set themselves free from the political bureaucracy which has so far imposed itself upon the masses regardless of local aspirations and liberty.
Both events are forerunners of the wind of change that The Revelation of Arès has been sweeping through part of the world for forty-two years. They foreshadow men's headless, non-religious, non-political, penitent small units, within which love, forgiveness, peace, intelligence free from prejudices can be common societal practive, and without which the race can't be as One in love, just as the Universe couldn't be as One and well-balanced, if it were not made of myriad stars.

There is no question that penitence changes life for the better (Rev of Arès 30/11) and from generation to generation is going to change the world (28/7), society therefore, for the better.
The change in society will not be made through politics in the sense given to politics nowadays, but through the rising into view of a new kind of citizens: penitents.
And yet the change process will sometimes look or sound like politics, but in a meaning that has vanished ever since politics, whatever ideology it has claimed, has been a career for politicians, a quest for power and the making of law. The penitents' political path will not be anything else than the public part beside the private part of life, community running opposite any sort of government, exercised with love, forgiveness, peace, good-hearted intelligence free from all prejudices.
A practice that is to require a will, honesty, and cool thinking particularly in the current time of design, because man's timorous emotional nature perverts reason.
I am now starting my own thinking on this point of utmost importance that is to have the entry "Small human units" as an apex later on

In October 2015 I was able to carry out a plan that I had toyed with a long time : A journey through five historical Cantons of Switzerland: Uri (William Tell's homeland, 35.000 inhabitants.), Schwitz (148.000 h.), Nidwald (41.000 h.), Obwald (36.000 h.) and Zug (115.000 h.), because those Cantons actually are small sovereign independent nations similar to the small human units that I hope will flourish on earth some day after the big masses have broken up.
I was expecting to visit a pîcture-postcard Switzeland, farmers with feathered hats and leather shorts on who milked cows and made cheese. Unlike it I saw modern, industrial, flourishing small nations proving that men's very small groups can really well live in the midst of a technological world, as selfmanaged societies in peace, justice, affluence, unaware of political, ideological, even spiritual conflictes, which are inevitably met in big masses.
Don't have dreams! Uri people,Swchytz people, Obwald and Nidwald people, Zug people are not Moseses, but they live in small human units where they might well become Moseses. We will have to work hard and long so that our current, basic, spiritual mission may be coupled with a societal mission to call on men to dispose of their inner cultures with iron teeth (Psalm 57/4) as well as smash the big masses politicized, to change what is nowadays wrongly called nations into real nations, that will go back under the Father's tutelage (Rev of Arès 28/21), in the name of love, forgiveness, peace, intelligence free from all prejudices. Currently the Arès Pilgrims are insignificant in number, but — as the unexpected Italian Movimento 5 Stelle gives proof of it — they may some day show influential. The question that has to be considered first is, "What kind of citizen is The Revelation of Arès making its follower?" He will be a complex citizen like every human on earth, but a free one (Rev of Arès 10/10, 16/1), an intelligent one (32/5), a brother (L/2), a liberatorr (ix/8), someone fundamentally mosaic. What meaning shall you give this term?

So much luster has Moses that I sound incongruous whenever I say that a right penitent is a Moses.
The Word that Moses listens to, however, can't be different from that which Mikal hears in Arès.
Moses is neither the commander (Rev of Arès 16/1, 36/19) depicted in the Bible, which books written by men (35/12) have distorted, nor the maker of laws which too much of a loving Father (12/7) might never inspire.
As an Egyptian deeply upset by the Hebrews' misery Moses hears (Exodus 3/4-21 4/1-17) that the Father and His Offspring (13/5 = the whole human race xii/5) should be as One like the Universe (12/4) is One, so that happiness (36/23) may arise.
Moses is a penitent of reference just as Jesus is thirteen centuries later.

A mosaic citizen is a human being over whom the Breath of endless reality blows, that has continually recurred from the days of Noah, Abraham, Moses up to the days of The Revelation of Arès.
Real mosaism rules out mythical Moses, who has been biblicized as the rescuer of the only Hebrews. When the Father on Mount Horeb tells Moses, I have indeed seen the misery of My People... So I have come down to rescue them (Exodus 3/7-8), he means by People whole mankind having lived in the misery of sin ever since Adam's time.
Real mosaism enables no one to open up a pass in the Red Sea and gives no one the right to write up laws and legends, which are but books by men (Rev of Arès 35/12). Moses like every prophet sets man free until times are over and he sets only Hebrews free, because his lifetime lasts only 120 years (Deutéronomy 34/1-9). Moses, after acting in a manner the arduous reality of which we are unaware of — the "plagues of Egypt", the "Red Sea crossing" are just a saga —, starts setting mankind free with Hebrews from Egypt and launches an Exodus, which has not yet stopped, because it has repeatedly been interrupted by religion and politics for 3,200 years.
The revival of the Exodus — the spiritual deliverance of mankind — sounded to me straightaway like the obvious core of The Revelation of Arès ; this is why I called Exodus the restart of the people got stuck in their sin, their religions, their politics, their ideas, theirs habits. In that sense the Arès Pilgrims' faith is indeed mosaic.
Let's forget about the baby rescued from the Nile and then raised in the Pharaoh's palace — a story that is just a  patch-up of Sargon of Akkad's legendary biography — and quite simply let's regard Moses as an inhabitant of Egypt whose mind and heart a Revelation enriches. Let's not seek the reason why the Father choses Moses, a murderer (Exodus 2/12), and why 3,200 years later He chooses me a sinner as a prophet, or why then I am followed by brothers and sisters devoid of prophetical merit and ability just as pathetic Hebrews never stopping moaning follow Moses. The Father reveals Himself to His Children (Rev of Arès 13/5) just as He creates the Universe, that is, in the same way invariably. The relations between God and Moses and then 3,200 years later between Him and Mikal are necessarily the same. Just as The Revelation of Arès exists today The Revelation of Mount Horeb used to exist in the days of Moses, even though very little of it is now extant. Let's consider it as obvious that the talk between Moses and God revealing Himself in the Burning Bush is not reduced to what the Bible tells.
Exodus, Leviticus, Nombers, Deuteronomey (Bible) are legends that have developed around a few realities, only a few things of which stick to my mind: the beginning (Exodus 3/1-21-4/1-17) and the end (Deuteronomy 32/1-44) and a few facts and statements in between. The profound meaning of The Revelation of Mount Horeb is only found in the spirit of deliverance that Moses gives to all the hardships of the Hebrews in the Sinai.
The similarity between the Exodus Hebrews and the penitents of The Revelation of Arès is in the everyday heroism (Rev of Arès xxxv/4-12) which that sort of emigration requires, whether geographic or spiritual. It is the rocky path (25/5) of penitence. Along this path both the inner fight and the outer fight against sin is an action more painful than the bondage of sin, but it is a very hard effort which is vindicated by change, which is transfiguration, as a result. The change in question is that which is symbolized by the crossing of the Red Sea , the manna and so on, the result of which is attained thanks to a steadfast effort spurting up as a powerful vitality, which is just temporary among the Hebrews, who fall back into sin and religion long before the Exodus is nearing its end (the golden calf Exodus ch.32), but which among the Arès Pilgrims is already in their inner self before shining out in a defintive societal insurgence sooner or later.
Like Moses, who is slow of speech and tongue (Exodus 4/10), the Arès Pilgrims as missionnaries have difficulties in speaking to the world, because very hard is telling people in an old language about a new way of life and awaking a life of unremitting creativity in a society set rigidly in outdated generally received ideas.
Like Moses the Arès Pilgrims are becoming benevolent and thoughtful. Like him the Arès Pilgrims make their abstract longings concrete and transcendent, even though the transcendence is not yet visible to a blind society. They leave the earthly iron rule with politics just like Moses leaves it with Aaron, but they are working out a new world devoid of politics, because politics is law and the institutions that impose it upon people: courts of justice, police, army, religion, taxmen, whereas they want to make the world free. Like Moses they don't have any personal ambition and strive towards a sole goal, which is Good on earth.

Moses like any prophet is an example,  he is not a commander.
Any penitent and harvester of penitents is a Moses, the eldest brother (Rev of Arès 16/1) that harvests the brothers capable of freeing themselves from sin like him. Sin standardizes, glues, concretes, but Good scatters harmoniously like poppies over meadows or the wheat. There is still for us to make poppies everlasting!
Everywhere on earth man has turned sinful and got lost in the hard liquor of sin. He is thirsting for himself, for his egoism, for his desires and ambitions, he can only in scarce times achieve works worthy of the Creator whose image and likeness (Genesis 1/26-27) he has kept deep down like a lifeless chrisalis. And yet a sinner can detoxify himself from sin just as Moses detoxifies himself from barbarity (Exodus 2/11-15). We are aware that the world is not far from the point of non return (the sin of sins, 38/2), but has not yet reached it.
This entry 176 is not the right place to go through the lowest depths of metaphysics. I confine myself, therefore, to saying but not elaborating it that there is universal analogy between sin and penitence. Albeit a sinner ages and then dies in a short time — an eighty year lifetime is not much! —, he can freshen himself up, revive, in the course of an Exodus which is to last long  — four generations will not be enough (Rev of Arès 24/2) —, but at the end of which he is to enter into Eden again, drown the world's cruel absurdity, and make up his absolute freedom again (10/10). It is important to say again and again  that  men will be unable to do that change, as long as the world is not studded with myriad small human units just as the Universe is studded with myriad stars and is never at odds with the Creation's infiniteness. Love and bliss do not depend upon the politicized magnitude of the people, but they depend upon the people's free diversity.