A street pulsing with life is running like a river, but just stop anyone and you blow out the river to impenetrable, insoluble, turbid splashes!
Just speak to the human you have stopped; unless he or she is ahead of time drastically resistant or permeable to that which you tell, you in 95% of cases will have in front of you an enigmatic splash. Are you listened to? The listener more often than not is just an imitative creature, who has learned how to look interested. Are you repelled? You cannot know whether you are repelled by someone that does not have time, or someone that does not like you, or someone whose concerns or own self keep away from anything.
Are you aware of whatever makes your apostolate that impenetrant?
This is so because the world is stiffened by its secrets.

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The world is secret and, trust me, it is secret to the Creator likewise. Had the mankind ever been docile and  transparent to Him, He would have never sent out prophets to them and tried restoring His Family ever since Adam's defection (Rev of Arès 1/1-5, vii/7-13). Talking like that rings sassy and even offensive in the ears of religious adulators, but this is that which the global situation puts forward: With everything that is happening, it is as though the too much loving Father had conditioned Himself for the Child (13/5) that He had made man, His Image and Likeness (Genesis 1/26-27) by sharing His Freedom (10/10) Attribute with him. Why does The Revelation of Arès start its paraenesis by sadly reminding of Adam's disastrous rebelliousness (Rev of Arès 2/1-5), after its severe rude remark towards the clergyman that it lectures, its very personal thunderous introduction versus me (1/1-12)? It is because Adam is the restive root of the huge Tree of Creation, the created rebel Child (13/5) who pollutes its sap everywhere up to the infinity.

The mission of the Arès pilgrims is not to found a new religion or mysticism, but it is to spread the True (Rev of Arès xxxiv/1-4) and to harvest apostles of the True. The True advises man to become penitent (8/6) by learning how to love, forgive, make peace, free himself from all prejudices, and reminds the masses that they devote themselves to misfortune if they keep on turning down or ignoring the Creator's sublime Design (28/27) by retaining part of their pre-genesic animal life, which is impulsive albeit exciting,  indeed, but also complex, painful and fatal.
Secret begins early. Children and teenagers begin keeping their thoughts secret when they are unheard or misunderstood. Such was the case for me. After my father died in March 1942, when I was in my thirteenth year, I as a teenager was going to live with my elder sister, Cécile, who would soon become accustomed to keep her little secrets, which she shared with nobody ever, and my mother, Lucie. It became increasingly clear that we my mother and I disagreed about almost everything, so I began keeping my thoughts non-shareable within me for my adolescence years. My nature was not secret, though. Later on, we my wife Christiane and I would have no secrets for each other and raise our three daughters ensuring that they would never be afraid to express their feelings and viewpoints, whatsoever. That desire of openness and straightforwardness under one roof permitted us in contrast to our candor to realize the sort of cover-up that used to stifle life nearly everywhere the world over. In particular, secrecy, that obscures or disguises the thoughts of people whom the apostle approaches in the street, is a very big problem, because it delays knowing the other one and finding the means to be listened to by him or her.

Only an human being that gives up his or her secrets can re-create the world and open up to the future. Nowadays, in order to elude Big Brother and his slaves, human beings have made themselves puppets, the secrets of which pull the strings; they have made the world a savage tight absurdity. As for the apostle, he should strive to liberate from his or her secret thoughts and voids the man he or she meets, all the more the proselyte. The apostle cannot lose heart against the innumerable human who has come to put lampshades on his or her conscience and conceal his or her secret thoughts and voids. That human, who however may be a ripe ear of corn, is unfit for penitence ; he or she cannot receive anything from the world and give anything to he world; he or she is just a signpost in the middle of the desert, which is to be transplanted in the middle of the Field (Rev of Arès 5/2-6, 13/7, 14/1, etc.). Our mission has to be aware of this problem, which is not insuperable, but which is difficult, cryptic, recondite, and which requires a relentless search for the right Light.
Egotism, mistrust, hyperprudence, apprehension, embarrassment, caution, the citadel of habits, disregard, apathy and even courtesy at times are secrets which inhibit freedom, and which mummify (Rev of Arès xLix/7) conscience. The sui generis conscience, when double-locked, can do nothing for the world's conscience (polone, xxxix/12-13) and that is how the world is dying. Secrecy stiffens man more than haughtiness. When a human cannot any more share himself, he or she stop existing. It is impossible to give back life to Life if you do not send to hell all that makes a being a non-being, that is, secrets, whatever they may be.  A human being cannot change his or her life or find joy and merriment (30/11) if he or she fails to cast out his or her secrets, that is, the citadel we have to lay siege to.
The memory of the beginnings tells the story of the Early Christians before the regulatory Church appears and puts them in chains. Among other features of the early Christianity were the reading of prophets, the sharing of means of sustenance, prayer of joy and hope instead of the vested, begging, grim Jewish prayer, the fraternal communion, the practice of pouring out their hearts (Acts of the Apostle 19/18) so as to unload the secret thoughts, which poison the relationship life. To get rid of one's secret thoughts was not really novel in the Jewish society (Books of Baruch, Daniel), but in the early Christendom it was to become a practice that would make general penitence fit to win over the people (Acts of the Apostles 2/47).s