The Revelation of Arès is the less mythical of all the so-called revealed writings.
So The Revelation of Arès is mythical notwithstanding, then ?
Yes, it is, because it adresses man, so it can't but use man's language, whatever, which is inevitably too poor to convey the Marvels (33/8) and the Truth (28/6-10, 38/5) ; people could not understand it, if it had failed to use words parabolic, often just indicative and even wrong, but common in human languages, to describe facts, objects or beings  (devils, rite, sacrifice, angelic legions, Beast and so on).
A myth tries, for better or worse, to solve the extreme difficulty in communicating between subtle timeless worlds (Rev of Arès vi/3) and the unwieldy gross earthly world.
However, The Revelation of Arès has the important single advantage of being only made of all that the witness has heard; it has not been distorted by the man's books (16/12); it is close of what in the infinite space will be the kind of communication between entities: Life, angels, souls.
This is why the Author of The Revelation of Arès has made his witness the Strong Messenger (26/7), the prophet that has stared Justice (35/9) in the face, in other words the one that explains whatever is just, and that teaches it (35/1).

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The Revelation of Arès states to humans what they can really hope for and why it is worth changing their lives (30/11), even though its language remains in the brushwood and the prickly bush (31/6-10) of the human parlance, it fairly clears  the crude ground of men, so that it lets transcendence, the light of things unsaid show, and it nominates a prophet to teach them. The Revelation of Arès leads the way to right metaphysics for us, even though it is just a glimmer within  reach, but not the Truth or Light out of reach of man, it is sublime as well as very simple.

The One (Rev of Arès xxiv/1) simplicity is love. Throughout the Arès Word all originates from love and hinges on it. This is an irreducible simplicity; it erases the mythical dogmatism of religion, esotericism, and so on, the very terms and complexity of which amount to superstitions and sometimes to fetishisms and pose as the main cause of skepticism, despiritualization and atheism.

We have to free the world from religion as well as skepticism, despiritualization or atheism, in order to change it (Rev of Arès 28/7). Such a task is very simple, as people only have to live in penitence —absolute love, forgiveness of all offences, absolute peace, intelligence with heart and guts free from all prejudices—, but it is a hard task which mobilizes whole life.

The Arès Pilgrim, when cursorily watched, looks like he or she belongs in a religion, whether theistical (Judaism, Christianity, Islam, etc) or nontheistical (skepticism or atheism which are often practiced as religions). But the Arès Pilgrim, when watched up close,  proves to be quite different, though disconcerting, because observers have difficulties in saying why, as they lack visibility. The Aresian experience, however, is utterly other than the experience usually observed among believers.  The Arès Pilgrim is aware that believing is not that which secures salvation; it's acting that saves. The Arès Pilgrim does not have or issue any dogma. The Revelation of Arès teaches him or her that mankind nowadays very much despiritualized cannot any more get the Truth, which used to prevail prior and is to prevail (28/7) subsequent to sin, but does not prevail at present.

Man is a sinner shrouded in darkness, who has only one faint light, relative, scanty but redeeming, when he can get it, which The Revelation of Arès calls the True (xxviii/21, xxxiv/1-4). Basically, the True advises man to live in Good, which consists in unconditionally loving, forgiving and making peace, finding spiritual intelligence free from all prejudices. The Revelation of Arès calls it changing one's life (30/11), entering into penitence (8/6, 31/2, 33/13). The rest is just myth. Man, by the way, is his own myth, a machine so much concerned about his own mechanics that he cannot perceive the immeasurable invisible power and light — the soul — that he can give rise to through penitence in the wake of the absolute Power and Light (12/4). Myth, which certainly is an idea but an insubstantial one, never damns anybody; it is redundant, it may only have a metaphoric potential, which happens to be helpful in the world where imagination somehow offsets ignorance.
The soul outlives the flesh; this is called salvation; it at the same time helps to change the world by giving the atom of Life, which it is, to the polone (xxxix/12-13), the soul of the aspiring changed world. It is fair to say that the Arès Pilgrims are reformers, but only etymologically, because they do not constitute a religion. One can comprehend what an Arès Pilgrim is well, if you comprehend that he or she has begun unravelling the mystery of his or her own life on the Way to Life (24/3-5), the path (25/5, xxvii/6, etc.).
We can only see a crumb of Life's Light, that is, the True. As for the Truth, it still is just a dream ; it cannot be but future  (Rev of Arès 28/7). Around the snippet of Light he or she can detect, therefore, the sinner can only see the immense night of myths. But from The Revelation of Arès something very important has sprung up, now the sinner can clearly tell the night from the faint Light, the myth from the True. So we are back to the Sermon on the Mount catastrophically forgotten about, which states that chasing Evil and the wicked is violence and that therefore Evil chasing Evil can only generate Evil. Life, even a little bit of Life, can only engender love and light. The Arès Word reminds us tacitly throughout that all we have to do is spread Good to eradicate Evil, the myth of which is the Beast (22/14). "Never death at any time," said Buddha; an Arès Pilgrims says the same, though he or she is not a Buddhist, because he or she always engenders life even that of his or her enemy (Matthew 5/44), because every life comes from Life and can return to Life just at the cost of penitence, which is hardly asking too much.
All you have to do is not follow a religion, but be the Salt of Life. The Salt invisible though well felt in food represents the baffling experience of the Way, the direct line from finite life to the infinite Life (17/3). I have no word to mean endless life, even eternal life is inadequate, but I can live that life, because it is potential in the Father's image and likeness (Genesis 1/26) which belongs in any human being. The indescribable Infinite is the Way travelled by the Arès Pilgrim. It is better to fly with this mystery than with dogma.
The Arès Pilgrim prays freely (Rev of Arès 10/10). The prayer is not even compulsory in the Aresian Assembly, as long as penitence is being built. Uttering the Word (of Arès and any piece of Word similar to it) in order to accomplish it is the only real piety (35/6). Jesus said, When you are to pray, go into your room, shut the door, and pray your Father there (Matthew 6/6), but he did not say how to pray ; the way your pray arises as a result of the way you do penitence, which is different depending on the penitent. There is just one Way, that of love made up of a lot of paths (25/5), virtually as many paths as human beings on Earth.