Lately the telescopes Hubble and Spitzer permitted to see Tayna a galaxy 13 light-years away.
Now, seeing something without living it makes nothing but brains quiver, which is useless.
Telescopes are not existential ; my real piety is existential.
It does not get me to see, but gets me to live the Universe (Rev of Arès 12/4),  the Spread One (Rev of Arès ii/4).
Whenever I kneel or prostrate, I am not in submission, I do so to be One with Earth, that the Father has given me (Genesis 1/28-30), and through Earth to be One with Infinity, inseparable atoms of Which Earth and my self are.

With the exception of Father of the Universe that He recommends to say thrice daily and once nightly (12/5), the Father has never set rules of prayer (Rev of Arès 25/6), but He has taught the spirit of it, which he has called real piety (35/6).
Penitence will do to create the soul and change the world, but the brothers and sisters of the small remnant (24/1) regard Earth and Universe as insep­arable : The former strives to live away from the latter, but the latter does not live without the former. The small remnant want to have the Creation live coherent in full blossom by restoring Eden in it, which was much more than Adam and Eve's settlement

Whoever enters unto penitence (8/6) frees himself from evil (30/11) and shares in  freeing the world from evil (28/7), but should penitence lack real piety, it might fail to find the strong streams of Eden Rivers (35/2-3) and be just a pond (30/2), an ethic. A penitential ethic saves, indeed, but why not more than salvation? Why not be made a God, merge in the Father like Jésus (2/13)?
Real-life Good gives the strength of deliverance, but the real-life Word adds the strength of transfiguration to it. Men have to take the Word out of the books so as to achieve it altogether.

Just as no regu­lation for prayer is found in the Palestinian Gospel, no prayer regulation is found in the Word of Arès. While religion whatever imposes the straitjackets of regulations upon the faithful, the real piety is free (10/10). An Arès Pilgrim keeps his own piety under control. If he is hesitant about the right way of praying, suggestions may be made to him, but in the last resort he decides on the texts, the way, the rate.
The penitent once freed and cleansed by The Revelation of Arès has a free flesh, mind and soul (17/7). He embraces the Whole Who teaches him (16/11) how he can achieve his salvation and prepare the world's salvation. As the Whole is very huge, he can only embrace a little of It every day, but a little + a little = the Whole and the Whole and the believer are One.

The Teaching (Rev of Arès 16/11-14) restored in Arès calls on man to empty of his lethal materialistic purposes and gradually fill the gaps in him with Life (24/8), the Life previous to sin,  How ? Through penitence.
Being penitent means loving unconditionally, forgiving offenses, making peace, being spiritually intelligent (32/5) and free (10/10) from all prejudices about anybody. Being penitent means climbing the Heights of Good (25/4). This ascent, which the light rabab (lute, xLvii/8) of real piety will accompany daily, will go on from generation to generation (24/2) until the Day of Happiness is back.

Penitence goes hand in hand with real piety. How can one pursue real piety well?
An Arès Pilgrim considers credos, great mass supplications and glorifications, rituals, rosary meetings, etc, as entirely unconnected with real faith. Real faith is based on penitence, of which real piety is the ideal daily reminder, which consists in having the Child's lips utter the Word, in order that he or she achieves it persistently. But penitents are nowhere near similar, because sinners are all different, even though they have the same objective in view. It is real piety that makes the most diverse penitences united behind their unique objective: Good, the Creator's Design. This is why real piety is flexible, its forms and contents are adjustable.
To make a Whole with the One in a numberless variety of sinners, to make man's inconsistencies the infinite richness of the self or yourself (xxiv/1) very close to the Universe, the seed (5/1) of immortal universality lying from time immemorial within the One that we men are with God, the Spread one, the Infinite whether uncreated or created, the Whole... This seemingly impossible task is fulfilled by real piety, which enables each penitent to give it a personal touch. It is the believer's personalization or freedom of prayer that definitely turns real piety away from religious prayer.

Religion has rigidified prayer and made it a rehash or harping, even when nicely sung ; religion has cleared prayer of its creative strength. God does not respond to religious prayer just made of aspirations. Religion has been colonized by Adam's dream (Rev of Arès 2/1-5). Real piety decolonizes man, frees him from the religious dream. Real piety launches into the Word's fulfilment, it makes a penitent a co-creator of the world; he loves, forgives, uses his free intelligence, concretely.

Every day each Arès Pilgrim picks the passage(s) of the Word he or she needs and the way he or she utters it, and it does not matter whether he prays at home in prostrate position, or sitting in a bus, or having a walk, or in bed.
He or she is not forbidden to beseech when afraid or unwell or elate and glorify when cheerful, but he or she loses himself or herself in emotional relief, which is pointless, because
first, the Father knows what men need before they ask him for help (Matthew 6/8), but he has made men free (10/10) to be good or evil and he as Creator considers potential rather than the momentary situation, so he will not intervene as long as he is aware that men are potentially unpredictable and inclined to be evil again once the danger is passed,
second, the Creator does not need to be glorified as an idol, since he is our Father, but not our subjugator, and we are his Children (Rev of Arès 13/5), but not his subjugated ; he has his eternal Glory in himself and wishes we might share it (37/9).
third, the whole context of The Revelation of Arès means that we get Grace from ourselves, but not from the Father; we are aware that we get Power from penitence and Knowledge (Rev of Arès 39/2) from real piety, and that both of them will enable us to conquer Evil.

My penitence tugs at my hunger... desire... pain... strainstrings ; it is a heavy task, but thanks to real piety my penitence is eased, because the Father talks to me. Religion mentions the Word, but does not get him to talk in the fullest sense of talk. Religion's great ceremonies and strictly controlled numberless prayers have changed nothing much in men's inner selves. Religion has not awakened spiritual autonomy and inital goodness but in a few special people's lives. So the Father sent out Messenger Jesus back to mankind and went down himself in Arès and called out, Change your lives! (30/11) How? Very simply : What saves you is not what you believe in, contrary to what Paul and the Churches which followed him out (Romans 3/28, Ephesians 2/8-9) have claimed, but whatever you do in order to beat sin, even though you do not recognize the Father's Voice (28/12). Arès Pilgrims' faith builds up on a causality unlike the religious causality that claims that only faith and obedience to religion save.
Any follower of The Revelation of Arès is a basal Christian, a penitent that puts the Sermon on the Mount into practice, but he or she is likewise anybody with or without religion who thinks that he or she has to grow good, because he or she is an indivisible atom of humanity steeped in potentialities and latencies of love, intelligence and happiness capable of overcoming suffering and death just as reference penitent Jesus overcame death. So man creates his soul, which adds to his flesh and mind (Rev of Arès 17/7). So man enables himself to change the world (28/7).
An Arès Pilgrim of the small remnant adds real piety to penitence, that is, God reminding him that he has to achieve Good, but even more, God in the sublime mystery of the Creator who has not originated his own Being, but who is the Being out of time (12/6) and who, how marvelous! says to man, his Child, Why don't you stop being the mortal derivative you have made of yourself (2/1-5) and leave the phenomenal world and unite with the Being devoid of origination and time.