The Revelation of Arès does not establish any religion ; it asks man to think himself as another man.
Man, don't think yourself as a subject of princes of religious religion or political religion or money religion, etc.
Flee from  those  dominators and spoilers (27/9) by penitence (change your way of life) (30/11). You can climb the Heights of Good by a lot of paths (25/4-5), between which you are free (10/10) to choose the one you want to follow.
Isn't that just like what gives you an impression of uncertainty, you man forever expecting accurate rules and detailed instructions!
But all that is formalistic, itemized, situational in the Scripture is just man's word or book (16/12, 35/12), which is alienating, simplistic, against love and mercy.
Man, just have the certainty of uncertainty! Uncertainty lets you have a large space of freedom, it is a strong liberator and the great booster towards the good change of the world (28/7).
Seven billion human beings as it is! Civilisation has to change.

On March 18th the pack of the Bordeaux young missionaries formed a ring round me at L'Eau Forte's, on Montbazon street. We were talking about points of apostolate, when a scandalisé* (Rev of Arès 28/3-4) came in from the street. I asked him to sit down. Straightway he lambasted me. I listened to the objector attentively in a brotherly way, for I saw him as a skeptical mocking Frenchman, the type our mission meets in the street every day. As an inverted Candide of sorts, after spouting sarcasms, which we forgave him readily, he gave us the opportunity to go about points of The Revelation of Arès, that we had seldom talked of, notably uncertainty as the basis of the Arès Word. At some point one of the young brothers asked  in substance, "Have we to realize all that The Revelation of Arès says literally ?"
I replied, "Haven't you noted that The Revelation of Arès doesn't specify anything that you have to realize literally? You never find in it whatever the Bible calls the law — The Ten Words (Decalogue), Thora, etc. — The Word of Arès makes us see suddenly and clearly that the law is just made of men's initiatives (Rev of Arès 16/12,35/12). The Revelation of Arès is a pure Word from the Creator, which tells only a direction, that is, you have mainly to change your life, be a penitent (31/11) incidentally mortify for the deceased  (33/34), pray on the spouses (33/22). But how to do so ? It doesn't tell. It asks the prophet to decide upon it with moderation (12/1)."
I added, "This is one of the hard problems against which I came up for months after Jesus had appeared and spoken to me. In the end I decided that I would remain under Jésus's teaching, because the one the Father had sent out to me had been Jesus. So I started recommending that the Sermon on the Mount would be the basis of penitence. But uncertainty = latitude. The uncertainty in which the Word of Arès has wanted to steep its listeners arrays the indications it gives in undoubted suppleness. Supposing you had been a Buddhist before you became an Arès Pilgrim, you could suit Bouddha's sutras to your penitence. The Father gets us out of religions. He makes the manner of praying relative, He does not impose a path to anyone on his or her way to Good, He says paths in the plural  (Rev of Arès 25/5-6). He makes us free (10/10) believers."
Faith does not make anyone shut onneself off from the world or internalize the Creator, which mystics amon other people think they have to do. Faith instead makes people expend their thought of hope based on Good, outspread (xLii/13) on the huge space of spiritual freedom, that The Revelation of Arès has opened up in front of us (10/10). This is not something easy to account for to people in the street, because they culturally consider faith as dogmas and rules, but never as free action. An Arès Pilgrim thinks himself or herself in a quite different manner, he or she has understood that God — the Indescribable One Who will describe that little — comes and integrate with him or her; the image and likeness (Genesis 1/26) forms in him or her again.; he or she goes back to the Whole, to Life (24/5) which stretches from God to him or her.

What the world calls Order, that a lot of human beings call for, is just illusory: The world is wars, rivalries, quarrels, conflicts of interests, etc. The well-ordered world will not be a world of Order, but a world of Love.

Then, we aim at thinking the relationship between the creature and the Creator in a quite different way. The penitent strives for the One Being : Be one within you ! (Rev of Arès xxiv/1). An Arès Pilgrim claims to be spreading his or her self within God. That is what rishi Sandilyia said, "Deep down I am the global Being," so that he went beyond hinduism, achieved the global Truth, that men can find ine The Revelation of Arès, and any Word of very high nature. The global Being is necessarily a loving Being.
Evangelist John's Christ is just the Word that became flesh (John 1/14), but the Christ according to Master Eckart is different, he is eternally begotten in the soul, which makes him closer to The Revelation of Arès's Spirit. A Word in direct connection with any man that gets it firmly rooted in his mind. Christian theologians have made Jesus God incarnate, but in reality love, forgiveness, the fact of refraining from judging (Matthew 7/1, Rev of Arès 36/16), which make a penitent whoever God incarnate, a Christ whoever he may be. A penitent whoever is Me born to Jésus born to Mary (that is, the Creator's maternal phase, 32/2). In his "Essay on Indifference" Lamennais reminded readers of the Sanskrit names given to the Supreme Being, God : Swayambu, Swayambuva, Vishna-Karma (the Great Laborer), Pradshapati (Lord of Creation), which he felt essential because the Sanskrit langage is our mother tongue, that we should study as a fundamental part of comparative linguistics. Some day Pradshapati had a visit from Indra (king of the gods) who came to learn the Self. Indra was a dunce and expelled twice, but he ended up learning that "the Self is a deep dreamless sleep, so the Self is the immortal universal Being." Indra said, "Then, O Pradshapati, no human can tell about himself : I am or It's me!" Pradshapati replied, "You are right." This is why our flesh, which sin has blinded, can't see God, can't experience the Whole, so that it lapses into religion or unbelief. This is why the only certainty that we have had to pull through is only based on the uncertainty that we may have a soul. Whoever has ears ought to hear (Matthew 13/9).
However, Pradshapati, Indra, Bouddha are but names and entities which introduce realities shared by all of humans on the Earth. We teach neither hinduism, nor buddhism, none of the numberless religions, but only the simplicity of love, forgiveness, peace, spiritual intelligence, absolute freedom, in short, penitence. In other word, we think ourselves quite otherwise.

* Scandalisé : Some people have reproached me for failing to translate scandalisé into English by scandalized man, but there is no English word to translate scandale in the sense the Gospels give this word. As proofs of it, "The American Bible" published by Catholic World Press translates scandale by sin, "The New American Standard Bible" published by Tyndale House Publishers translates it by obstacle, "The Jerusalem Bible" published by Darton, Longman & Todd translates it by stumblig block. In The Revelation of Arès's 1995 edition I translated scandalisé by a circumlocution: the man whom the mighty and merchants, princes and priests, have led to lose faith and righteousness.