Reader, please comprehend that I do not really name Arès P(p)ilgrims but the few that have presently found out The Revelation of Arès and that go on Pilgrimage to Arès nowadays.
Reader, never forget that the Arès P(p)ilgrims actually are a lot more numerous than these who constitute the Assembly that has stemmed from our current mission.
I name an Arès P(p)ilgrim any human being, whether or not he or she is aware of The Revelation of Arès, who has changed, changes or will change his or her way of life (Rev of Arès 30/11) into Good whether in ancient times, or past days, or present days, or future days, anywhere on Earth, belonging in any race and culture, and who used to live or is living or will live according to the Maker's Design, of which the Word of Arès reminds us, the Design which consists in bringing back to sole Good  — Just be one within you (Rev of Arès xxiv/1).
An Arès P(p)ilgrim's faith is ageless, transcendental, timeless, non-cultural, non-racial. That faith is based on a spiritual or anagogical sociology much out of phase with academic scientific sociology. That intense being out of touch is still far from being detectible.

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Human life has turned to nothing more then nostalgia of an enchantment or bliss long gone ever since Adam invented sin (Rev of Arès 2/1-5, vii/7-13). The ench­antment is not back before the heart stops beating and the soul escapes to the infinite space; it cannot be back in the flesh and mind (17/7) for the duration of the world's refusal to change (28/7), because even the best of man is to stand by sin as long as sin is rife, as men are One.
Hence the need for life in groups and even in masses of men who imagine that enchantment is to come depending on the number. Hence society and sociology.
Sociology consists in observing human society.
University teaches scientific therefore materialistic sinful sociology, that does its best  to see and explain human behevior as a schematic [in Kant's view] society, but that takes little interest in mental states, commotions and spiritual life, and thet takes no interest in metaphysics, at all.
The Revelation of Arès, when properly read, introduces a different sociology from another immemorial single aeon —  Life (Rev of Arès 24/3-5) — of uniting energy, which aims at setting in metempiricical motion a society forgotten about in the abyss of man's mystery, which is still alive. This society, which can be called anagogical, tends to be One  — Be one within you (xxiv/1) — unlike materialistic society which tends to multiple and heterogeneous; it tends to Unicity, because it is cut out for intsalling Good based on love, which forever rallies people. That anagogical society for the time being becomes scarcely apparent as a counterpoint to scientific sociology; it takes the ways human beings think and reason metaphysically, among others Arès Pilgrims who are certainly very typical and who are developing towards monism unlike scientific society who are developing towards pluralism.
Sinful mankind are materialistic sociologically. The Arès P(p)ilgrims are sinners, so they may be observed from two sociological aspects : materialism and anagogy. The Arès P(p)ilgrims span the long  rift that Life (Rev of Arès 24/3-5) has caused in Arès with the edge of Its Hand (xxxvi/1), and they move forward with their feet uncomfortably apart,  with a foot on the physical side and the other foot on the metaphysical side. The walk will be long but not endless, it will last for an indefinite number of generations (24/2). And we have to thank all those who get involved in it.
An anagogically social human being lives, speaks, works, makes plans along with other humans beings just as a materialistically social human being does, but he or she acts on a line of metaphysical expectation that the world is going to  change (Rev of Arès 28/7), that is, humanity is going towards being One, towards Source, Life, ideal Transcendence through love.
In 1989 the Berlin wall falls, so two materialistic sociologies, the American one and the Sovietic one, mix. Are they going towards unicity? No, they do not, because they cannot. Thirty-two years later  Russia  attacks Ukraine, massacres Ukrainians, destoys their houses. Materialism, its persistent complications, rivalries and grudges linger. Everything stays reduced to ulterior motives. Georg Hegel said that Minerva's bird takes flight at twilight, meaning that consciousness without fail gets busy too late. Why? Because consciouscess cannot keep steadfast as long as love of the neighbor is lacking. Materialistic sociology is the ever unfinished study of a continuous decompositon. Anagogical sociology is to be the study a a continuous recomposition, which will develop very slowly until it comes to an end.

Now, a few additional thoughts, which readers who do not have the time may skip :
I personally consider anagogical or spiritual sociology as the knowledge of men's interactive behaviors on the long circular railway of Good, which comes from Life and goes to Life, observation of the tension of the being towards Unity; that sociology sets out to understand how man keeps going and evolves to reach even harmony, which is repetitively interrupted with standstills, breakdowns and derailments, indeed, though never permanently.
Do the Arès P(p)ilgrims constitute an anagogical sociological group? In reply I answer sometimes yes, sometimes no. One may be both an Arès P(p)ilgrim and a Chinese, an Indian, Portuguese, Eskimo, Zulu or Switzer, or both an Arès P(p)ilgrim and IVth, XIth, XIXth or XXIIth from time immemorial: love and its derivatives, which are forgiveness, peace,, heart intelligence and freedom from prejudices, even though neither uniformity of hope nor uniformity of penitence have been acquired so far.
Why was Jesus summarily wiped out, erased? Because he was a dissenting Jew? Not at all, as judaism had always been made with dissents. Jesus was wiped out, because he was uncategorizable or indeterminable sociologically, which might well frighten the civil, military and religious authorities inordinately from ancient times to today. Angels reality has from times immemorial been  attested by all mythologies, religions and superstitions; people talk about them, represent them as images, woodcarving, marble sculpture and so on,  but they never see angels, they just live thinking that angels are a reality. When an angel accidentally appears, a real one inevitably very different from priests', artists', sorcerers', poets', coalmen's angel, people tremble, shriek, are scared stiff in thousands of ways. When they are in front of the unknown the most sophisticated scientificosociological organizations are like crude animals. "What's that Jesus who speaks as if he were God? Let's nail him on the cross without ado!" "What's that covid? A new plague? A vaccine without ado". But the vaccine has been unable to dispel the covid just as the nailing on a cross had been unable to dispel Jesus.
Therefore, we Arès P(p)ilgrims have no longer an entire scientificosociological existence. But the world, that we have to change (Rev of Arès 28/7) still has an intense scientificosociological or scientificoanthropological existence, which is going to exist until the Father's Day (31/8) breaks. Now, how can we anagogicosociologal people be heard by the scientificosociological world? We are forever searching for the bridge between anagogism eand materialism, because even believers (Jews, Church Christians, Muslims) materialize God and the ultimate ends, so it is still almost impossible, except in very short flashes of perceptiveness, to separate the human animal from the spiritual human.
I am going to use learned words again, but, o reader, believe me when I say that I do not try to sound learned, for I would let my heart talk if I could. Moreover, most of learned words have floating, if not irresolute meanings; let's not marvel at them! But human language, albeit it sounds coarse, enables us to make changes in thinking. Now, thinking is the lock, even though it is crude and grating, of the soul.
Scientology and anthropology are related. Social anthropology, ever since scientists have studied primitive societies, has developed to the degree that all traditional societies are involved, including factory societies. The study of contemporary life in cities and buisiness, is one of the new lines of research. In this respect, anthropology has found a place in the knowledge of society; some scientists even want to confuse scientology and anthropology. More than anything, that which in my opinion bases anthropology is a very interesting particular way of grasping one and the same real : the human being. The holistic approach of humanity, so as to search in it for society in its entirety is possible, but monographical; it forces the anthropologist to make a very short, necessarily restricted summary of society, such as a sole observer is capable of seeing it. But that summary is enough to extract man from his animal version and get him into his spiritual version, for man cannot be One out of his spiritual version — Just be one within you (Rev of Arès xxv/1) —. This is not a matter of opinion or of thinking about, but it is an absolute matter. The absolute is either, "I believe", or "I do not believe", period. The paradox of the anthropological reasoning,  Claude Lévi-Strauss underlined, lies in the fact that "people try to make the most intimate subjectivity an objective demonstration." Then, obviously, there are two worlds on Earth already: That of the matérialists, which is heavy and complicated, and that of the spiritual, which is subtle and simple.
I now say a few words about anthropology seen as a dark recess of sociology under the equivocal gaze of Nicolas Maleranche (1638-1715), a greatly overlooked great philosopher. Malebranche was a French Catholic priest who dared bring together theologist Augustine of Hippo (saint Augustine) and physicist René Descartes as coherent thinkers. Malebranche did his best to develop a remarkable metaphysics based on the concept that God's continuous action takles all kinds of subjects imaginable whether supernatural or material. This is also the view Arès P(p)ilgrims have about Life. Malebranche claimed that man is stripped of his soul and that this might well be definitive in some people, so three hundred years after him we can better understand why we have to recreate our souls by being penitent. Malebranche appropriately claimed too, that sinners have only occasional causes of sinning (occasionalism). Malebranche thought that nothing occurs which, when thought about with intelligence, could not irremediably bring us back to God. His philosophy was as spiritual as rationalistic. Unicity (Rev of Arès xxiv/1) is the indisputable conclusion to which any careful reader of The Revelation of Arès comes. Needless to say that Malebranche was severely criticized by religious people, Jesuits, sanctiminious persons, and so on. Despite everything he was called "the greatest metaphysicist that France has had ever" by Étienne Gilson. Malebranche considered metaphysics as the foundation of faith and of the concept of God conceived of as a Being rational or material as much as aeonian.
Ethnological experiment is unique, because it makes the observer question his or her own categories and open his or her mind to the way of thinking of others, and analyze them, and reconstruct them so as to make them properly understood by his or her own society. The monographical approach and the challenges, which that experiment compels from the observer, work out new concepts in several areas: religious, political, legal, economic... and spiritual. But the review of the ethnocentrism, that typifies these categories stemming from the western culture, leads people to reshape them. There appears a need for new areas like anthropology of simple pure spirituality such as it is represented by us Arès P(p)ilgrims.
As for me, I do not think that a pure knowledge is necessarily gotten by a method; intuition and foresight are needful. This is especially the case as regards anthropology at a time when its method has become popular in other disciplines and when, therefore, it is thrown out from the environment where some scientists want to found its specificity. Anthropology might well be doomed to its own breakup, as it moreover cannot aspire to the its exclusive existence. That equivocal status creates trouble in the thoughts of people that are incapable of admitting that there is a central, basic, spiritual purpose, which is the  concern  about returning to Life, beyond the empirical purpose.
You cannot know the human being, if you are not interested in the conditions of his or her advents, hesitations, multiple attempts and developments; so it is uneasy to define the spiritual or anagogical anthropology or sociology in a few words. Furthermore, the curiosity whetted by that knowledge of the human being  develops a paradoxal relationship with the deep dismay which disturbs all the people that study it in front of the difficulty in defining its object, determining its extent, being aware of who is who and who is facing this or that direction. We ourselves Arès P(p)ilgrims at the start of the twenty-first century make several main approaches compete within us: physical anthropology, ethnology, spiritual quest and above all taht which we call penitence: the search for love, which creates the soul. We are to be a mystery to the current world; we have trouble defining ourselves whenever we are questioned about what we are actually. Nevertheless, as anthropology or sociology, in the broader sense of the word, consists in gathering together all the disciplines that study human beings from a broad global perspective, we are gradually going to clarify our occurate position of Arès P(p)ilgrims in relation to all of human projects.s

I have just read this entry through again and it gives me an odd feeling to reread it. I feel as if I were back to the remote days of my studies. I find this writing outdated. I will not change anything in it nonetheless, because it is not irrelevant. There are a lot of paths to reach the feeling that is necessary to trigger metaphysics off.