Men found religions, which The Revelation of Arès calls superstitions (21/1).
But absolute Life (Rev of Arès 24/3-5, 25/3, 38/5, xix/26), no matter you call it Father, or El Shaddai, the Totally Other, the One, Elohim, Yhwh, Brahman, the Dharma, Spirit of Fire, God, etc., has never founded any religion.
The Revelation of Arès does not found a religion, therefore ; it is nothing but a Cry (ii/19, 28/11, 23/2) of agony from the Father to his Children (13/5) lost in evil, an uneasy Call from absolute Life to its derivative: Human life. Human life, which The Revelation of Arès calls Adam as well, has made the free (10/10) though unfortunate choice( 2/1-5) of the hazard of hazards, that is, of linking its Divine genius to the base pleasure and greed of its animality prior to its spiritual creation. The explosive mixture of Divine genius with animality has destroyed man's durability and made man mortal already, but might well grow into the sin of sins' utmost sufferings (38/2).
The Father's Word has never founded any religion, so The Revelation of Arès founds no religion. It reminds man of his ability to change the shoddy fate he has chosen (2/1-5) into a sublime destiny. It once more engages the fundamental foe, evil, in a final existential struggle (Matthew 10/34) between the sinful man and the man capable of being sinless, between the evil world and the world capable of changing (28/7) into good (xxxiii/11, xxxviii/3), between the current world where day and night (31/8) alternate and the everlasting Day (31/5) when the inextinguishable Light and Happiness are back.
With the advent of a new religion called Environmentalism we are happy to realize that man  has remained open to metaphysical expectations. But environmentalists obviously cannot see that preventing man from dying too early after almost impracticable, tremendous, physico-chemical efforts does not go very far, because man will still die again and again. The environmentalist god: the fresh air, will just give men a short surplus life. They cannot realize that there is another way: infinite life (17/3), absolute Life, which has lain idle within them so far, and which they can awake, so that it may keep them from dying in the emptiness of a specter. The soul, that penitence creates, will fly away into limitless Life; the ssoul saves.

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Le cycle indéfiniment répété des vies courtes et des morts,
des actions toujours recommencées des hommes qui veulent un monde
meilleur, mais qui ne le rendent jamais meilleur, ont aussi peu de
sens que l'effort sans fin de Sisyphe poussant son rocher
en haut d'une montagne d'où il retombe sans cesse.
Cette punition éternelle que s'inflige l'homme pécheur peut cesser,
s'il prend conscience de la Vie éternelle logée dans ses tréfonds.

A mass hallucination has seized the whole mankind for millennia: The sinner has so far thought that he is a finality, whereas he is nothing but a calamitous nonlogical accident on the Creation line, which his mortality owing to sin has broken off.
The Father has granted Attributes (Rev of Arès 21/4, 26/17) to man, which have made him a fellow creator. The Revelation of Arès reminds him that he can go back to the Genesic process, which has halted.
We admittedly are constanly on the move, but we should not think that we forever go about between the past and the future. Actually, we go up and down between good and evil. The way to the future is blocked; the Day (31/8) will not occur and the sin of sins will freeze and destroy the Child (13/5), unless the Child (man) succeeds in reactivating the Father's Attributes within himself by being penitent, regaining the use of achieved love, word, honest indivi­duality, beneficial creativity, contstructive freedom (10/10).
The Revelation of Arès says in its own way that for the time being we are just mere cogs in a more or less bad state in the achievement of a future, which we imagine has already been written in the stars. It's a major error! This is why we make no strong efforts to make out reality actually and continuously, no work to cobble the right road up to its end; Good is just hinted at when it happens to be broached, through vague desires. What looks important to the people that make History is constantly more and more getting ahead of their progress towards all that they consider as bound to be good like currency, medicine, technology, pleasures, and getting rid of the shadows of the past which is supposed to fade and be changed for lights. People do not leave the lyrical mirage; they forget about the mistake to dash into the dark, although the rulers and their spying antennas pointed at the world dash into the dark. The people supposed to be aware of everything are actually unaware of anything. A few days before the Yellow Jackets appeared the French government did not know anything about them and even then the Yellow Jackets are unaware of their future outcomes, because they as a matter of fact demand the return of their humanity, of which they have been stripped, and because a the sheer size of the stripping makes its analysis impossible, defies words, so it defies thought. Proofs keep on piling up to confirm that the future of the great absolutes is a complete unknown factor. 1968, Chaban-Delmas promised the "new society"; 1974, Giscard d'Estaing announced "the change without taking risks"; 1981, Mitterand told he was going to "make a difference to peoples' lives"; 2007, Sarkozy proclaimed "the breaking"; 2012, Hollande declared "Now it's the change." What might be more impenetrable and dangerous than the unknown? We Arès Pilgrims know a future that cannot but be good, that penitence will provide.
Making evil disappear requires making lies, cynicism, religion, politics, finance, exploitation of man by man, and so on, disappear. The Revelation of Arès tells that there is only one rationality, which is the refusal to be evil. The sensible management of the world will just require serving only in order to serve. Everything and everybody will have to change into good through penitence and social life will have only one ethics platform, which will be the exercise of  penitence. Hence the desirable cut of the large masses into self-managed small human units, in which practicing penitence in society will be much easier.
Something else in The Revelation of Arès has to be well-understood: The one that will follow it will never meet the fear of losing his or her identity. The one who changes into a man or woman of virtue by being penitent remains who and how he or she is socially as well as fundamentally. A penitent never loses his or her grounding and bearings. Human beings changed by law, contraints or their own perversities are those who become different, although not better, even if they are rebellious. We Arès Pilgrims are "breakaways", but no rebels.
What sort of destiny do we want? We want the destiny that, by practising good, love, forgiveness, peace, the human heart's intelligence free from all prejudices, founds another world, a changed world (Rev of Arès 28/7). The people who so far have been watching and studying us have well understood our prospective outlook, but they reject it. So it will come as no surprise if your mission is hard. It can't be but hard. But never forget that your penitence is self-creative; it is like the oak which starts from hardly anything, a very small acorn, and which slowly grows into a beautiful huge tree.
Finally, we change in order to take up our task as co-creators again, resume the course of our Creation, at the very least the Creation of man, which was broken off millennia ago, to be born again and be one with the Creator again, Whose reflections we are (Genesis 1/26-27).