152. Humanity is thought to be a swarm of simpletons with  flat thought almost without exception. This is a mistake.
"Now listen to how the tale becomes pretty!" (Baldassar Castiglione, "The Book of the Courtier").
Imagination, even when shabby, is not just a set of concepts which run through the brain. Far more often than is realized, it may be dedicated to providing a message to a human being, or a human bunch, or the whole mankind, even on an unimportant matter.
Any man common, or atheist, or materialistic, who has had a pretty long life (from 45 to 100 years), even though he or she never talks about it, has lived at least one baffling experience, whether short or long, during which he or she might have wondered whether he or she was or was not assisted by something or someone invisibly active, by whom or which he or she was protected and inspired.
Even the atheist who vehemently claims that no thinking Force exists above himself or herself, and who argues that none of baffling experiences in the world may be prophetic, because he or she considers himself or herself as being his or her own god, nor is this completely erroneous...
He or she is just different from a believer for the lack of adequate concept that he or she is the image and likeness (Genesis 1/26-27) of the mysterious Power  from Whom all, absolutely all, originates and just a small portion of which he or she is.

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"Insha'Allah" (if God wills it!), our Muslim brothers say in complying with  the Koranic verses  23 or 24 and 24 or 25 of the  Soura 18 "The Cave" — The numeration of a number of Koranic verses may be variable in relation to time, issues,  ulémas (theologians).
I do not think that "Insha'Allah" (if God wills it!) means that nothing can take place without God's agreement.
I think that "Insha'Allah" means : Human being, whoever you are, you have something to say or make only because you are a prophet.

Animals have no project or messages to achieve, their daily routines, which are always foreseeable with few variations, are defined at the very moment of their birth.
A human being thinks and makes decisions. He or she is the registered seat of the unforeseeable. Whether the latter is pitiful, or whether the latter is successful or unsuccessful, it is no part of the fact that the thought from which it emanates is potential prophetism.

Anybody, whether a believer or not, whatever kind of faith, hope, philosophy, metaphysics, atheism or disregard he or she may have, is or may be the decision maker of his or her own life or the ideologue who puts forward some new collective way of life and finally proves to be the prophet of himself or herself or the prophet of the people who approve to him or her. The prophet that the Creator asked to circulate and explain The Revelation of Arès is just the prophet of a Word he has been willing to teach — My initial approval already was a prophetic deed itself. In other words, prophets and prophetism cannot occur without any will to be.

A thought, whatever it is, is a neverending back and forth, opens the door to the below and the beyond the place where we are nothing but the witnesses of ourselves. Nevertheless, a thinker, whether he or she thinks much, or a little, or poorly, whether he or she makes people shrug their shoulders in doubt or is considered to be a genius, can make whatever runs through his or her mind a prophetic thought, the reservoir of a design prone to challenging his or her own life or the Universe's life (12/4) and responding to items as well materialistic as metempirical or as spiritual.

On musings about the past other than historical, that is other than meaningless, or about clairvoyants' future, ideas about the normal course of things, about space, about the infinite, or about God, some spotlights glaring with intelligence (32/5) sometimes happen to be put. It is then possible to hear what the Scripture means in words like God created man in His Image and Likeness  (Genesis 1/26-27). For decades I have met human beings whose insights have  astonished me.
When such thoughts are perceived by modern nature, they cannot be closed in on their own forecastings only, their magnitude goes far beyond the limits which thinkers themselves st rive to heed. So a lot of thoughts are localized in Jonas' spiritual lineage, prophet and thinker Jonas who himself addressed the mystery of the soul with his lives constantly at risk.

It is possible to detect signs of a prophetic calling, which usually are oblivious, in any human being's life. Even telling tales may be seen as prophetic, which often is just telling artificial tales, the lier thinks he or she may talk to give his or her life some value to fill a gap in it. A thieve disclaims his or her theft because he or she sincerely believes that the theft is better off in his or her hands than in the stealed's hands, "She  picked flowers, albeit it was forbidden; quickly she tore off a rose which she had coveted since morning and she ran off carrying it. And then she hid her theft in her collar against her throat. between her two small breasts" (Romain Rolland "Antoinette").

As mentioned above, prophetism cannot be reduced to the prediction or transmission of a divine message; it always and everywhere holds something opaque. For and by thinking it figures out a calling to see what the scientific or legal proof cannot see. Deep in every human being there is some exilic life, a permanent attempt, whether poor or rich, at the phrasing of human thought in front of the absolute without being closed in the roundness of materialistic logicor philosophy. A metaphysical escape is always achievable; in other words, it weak or strong falls inside the scope of the prophetic spirit in its sacred acception. Today that field is taken over by poets and artists, but in reality it belongs in the whole mankind.

As he or she periodically needs to dispute the boundaries drawn between science, logics, psychology, philosophy, esthetics and theology, a human being whoever is a thinker whose genius is usually scattered over the numerous directions which are the endless mouthpieces of his or her innermost experiences which look as if they lived for their own, but which do not live just like that. Every human stays true to the controversial spirit of prophetism; he or she deep down, continuously, in silence, denounces the bewilderment of people's mind, which is no more aware of man's attachment to Life (Rév d'Arès 25/3) or to the Father, or to the Maker, or to God, who abandons herself or himself to the smoothing of the quantitative, which counts the marbles instead of let them jangle each other, and which categorizes, "This is necessarily real; that is necessarily wrong."

Who deep down is not continually in search of the truth?  The press? Police? The "rational" beings? No, everybody. Large numbers of thinkers all over Earth  are necessarily mindful of prophetism. Thinking skills seem individual experiences, but are epidemic in reality. Abraham is just a man's name among unnamed multitudes who have ben linked to something which told them that God exists, whether he is called the Father (12/4), Life (38/6), the Maker or God in brief, God who is inseparable from man; even an atheist is aware that he or she is unique on Earth. Each silent meditative human being is a prophet, whose basic nature causes dissent with materialism. Each human being puts his or her life to the test of the invisible truth, that can be expressed in billions of ways.

Prophetism numbers in billions just like the cosmos. What a Pilgrim looks for in Arès actually exists in the whole Universe. Otherness does not really exists on Earth or anywhere else in the world. Otherness is just an existential link with Life (24/3-5), that is all-encompassing. The inexpressible reality that connects human beings to All like to One (Rev of Arès xxiv/1) is experienced continuously everywhere. A thinker, that is, each human being  imperatively needs to live in a position to fulfil the commitments of the Truth which abound inside himself or herself.

"Whatever is told cannot be separated from the way it is expressed," said Kierkegaard. So, it is unimportant to know Who and how He has spoken in Arès the book entitled The Revelation of Arès. The Truth, that is the source of prophetism, has for long stopped being a part of the explainable Universe.

While working hard to prepare the 50th anniversary edition of The Arès Revelation planned in 2024, I once more wanted briefly to depict the supernatural events just as I had experienced them in Arès in 1974 and 1977, and while respecting the truth as much as I can to write for a world which has almost completely stopped reading and which can hardly agreed on a transcendental testimony, even though very heartfelt,  because their capability of accepting it is not contingent on a sincere story, but it is so on the challenges brought about by the meaning of the testimony.
Everybody has noticed  that passionately neutral items about unexpected facts, which the livings discuss very often as bodies of materialism, as refusers and sometimes as malicious tongues, seldom as interested persons, and very seldom as persons that make a commitment.
The Revelation of Arès raises very various theses. As soon as some items like the supernatural are tackled, intelligence has considerable difficulties thinking  normally, because natural personal trends, individual  interests, habits, the unverifiable, and so on, strain reason.
All turns tricky and contentious when the reality of a Power that allegedly manages the Universe (12/4) should be explored. Passions are stronger then, because that which is involved  is not knowledge, but it is life itself. If someone has to acknowledge, to conclude a reading,  that he or she might be in position of endorsing an authority other than that of  materialistic physics or popular thinking or basic psychology, he or she may be in position of questioning himself or herself as a stand-alone being.
Countless are the human beings that consider that being free to think and take decisions about anything in life is fundamental. Their deep self might feels like it is being attacked not regarding a potential search for truth, but regarding the defense of freedom of thought, the right of free expression of it, and the right to choose destiny.
It is not surprising then that The Revelation of Arès causes responses which range from widespread indifférence to mockery, disdain and even violence. A materialist considers that looking for distant echoes of  extraterrestrial lives is more "scientific" or reasonable than reading a Message having come from the Universe, but all over considers that it does not result in an existential question about humanity. Inversely, if you do not object to realize that God exists— not the God of religion, but the Life (38/5) spread (ii/4) over infinity—, together surrounds us and lives in our depths, you may run the risk of a great inner disruption. Preconceptions, passions, the search for peace of mind, and so on,  prevent from accepting the truth particularly whenever it calls the approach of All into question.
While rewriting all the annotations for the fiftieth anniversary edition of The Revelation of Arès I have been clear about not being seen as a religion as well as not delving into developments on God's nature. What I have written  deals with the need of love, forgiveness, peace, spiritual intelligence and freedom from all prejudices, that is, the need of that which The Revelation of Arès calls penitence, and above all the courage to search beyond the 'patency', that is, to embrace metaphysicss.

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In front of the widespread indifference which the apostles of  The Revelation of Arès face and in front of the censorship by the social networks  how can we present an event like the Arès event?
We do not know, because that which has been seen and heard is One as the Substance of Substances (xxxiv/6), but it is innumerable as a display,  because the lines that had been thought along by the Witness are seldom the same that are thought along by his listeners or readers. I have stayed aware of that untold problematic issue as long as I have worked prepating the fiftieth anniversary edition of The Revelation of Arès.
God expressed his views in 1974 and 1977 in France where freedom of expression has been long legalized, but freedom of expression means nothing more than the fact that speaking and editing are free. Now, it is also necessary to give people possibilities to embark on a continuous process of following what the event teaches and that is certainly not going to be easy to achieve.
The freedom to tell a truth, whenever the truth annoyed the received opinion, was historically just threatened by the power of the State and the settled authorities. Today the freedom of telling the truth is hijacked by two opposing shifts. On a side in the name of freedom of expression people can attend the most extreme expressions of interest, disregard or rejection, and on another side people still in the name of freedom of expression note counterpoints inspired by ideological trends opposite or even very conflic-ting, which are spread by the dominant mentality that strives to impose its concept of that which is allowed to be told and that which should be silenced.
The animosity against The Revelation of Arès is not coming from some authorities or institutions who identify themwelves formally, but rather from groups or collatérals instutions which proceed by intimi-dation or preclusion hard to overcome.

The only boon of freedom of expressiont is to enrich diversity of opinion barring juridictionally offending opinion, but freedom of expression does not ensure that a universal message can easily emerge from the shadows. Some people can be confident Michel Potay really is the receptacle of a Divine Word and support him strongly, of course, but other people retain their right to oppose him, even if they act in bad faith. More than a century went by until prophet Jesus' teaching began changing a few behaviors  in the world after the crucifixion.
We have to face adversity to defend our values as well as be very patient.
For slightly lower than fifty years I have faced coertions and intimidations of all kinds, but I have usually kept that adversity inside and thought that my brothers were able on their own to find the best manner to promote The Revelation of Arès while being aware that it is very difficult in any case. I think that by and large they have done the best they could and that they have had limited results because they have lacked time and a lot of missionaries on a one side and that on another there is a time for everything in history. If you are referred to history you can see a good lot of instances of latenesses between causes and effects. An adversary debate can lead to a kind of spontaneous development of the Word's meaning just if it is free, but contrary to what many people think we have not gotten there yet; the right time is not that far, notwithstanding. In the end, falsehoods and denials are invariably modulated by the prism of opposing incapacitations.
We do not have access to the public medias (broadcasting, television, and so on.), which all work according to the same operating methods. In our fractured pluralistic societies non only arguments cope with each other, but also dreams cope with each other — just have a look at environmentalists, wokists, and so on! —. You cannot watch presentations of streams of ideas either on social networks. The media platforms that programmers choose are linked to algorithms that put forward the messages most shared in politics, trade, science, etc., which are often very emotionally-charged particularly with anger, envy or set ideas. This produces a distortion which sometimes makes The Revelation of Arès baffling.

We are being faced to a dilemma. From all quarters in the world  politics makes laws against the resurgence of faith when based solely on love. Hence we live in a censorious society, because nowhere on earth does law belong on goodness, forgiveness, benevolence, and so on.  Everywhere law is based on remuneration: such-and-such a fault deserves such-and-such a punishment. I am thinking of Tocqueville's words, "I had left you deal with the abuse of freedom and I find you out under a  despot's feet," But if the State fails to take action, the desires for hegemony of the pressure groups in conflict might well lead to mayhem. In short, flexibility is reduced all around.
A good place to start, some think, is by seeing debates as important, because it is the only good way to discuss and stand up against each other on equal terms. But how can human beings discuss 'Words' that all have allegedly come down from the infinite Eon? Engaging mankind in spiritual debate cannot be the solution; freedom of expression leads nowhere when there are nothing but dominating beliefs.
A certain amount, a not very high one, of debating activity may be part of the solution.  Some associations have been trying to  initiate it on the Web. They usually are users of social networks, they are certain to have some role to play in the search for making concepts immediate, which were considered to be distant previously. An indispensable provision for this would be to forget about rivalry, which currently is not taken into consideration. There is no freedom of expression whenever the Word that each religion or subreligion reveres is imperatively willing to rule. It is then necessary concurrently to grant other kinds of social exchanges. Freedom of expression, I have ceaselessly retold, is the problem, but is the solution as well, on the condition that the debate is never distorted by cheating. In short, freedom happens to result in excessive noise, but also is the sole good means of preventing that very excess.
How can we complete Genesis and then quit it with anything but slowness and progressivity? How can we quit the cave (just see Plato) to the walls of which Adam chained himself by way of anything but by groping very humbly? Among all the gross warpings of the conditions of life that man has inflicted on himself time (Rev of Arès 12/6) attracts attention on himself. Time has made every change slow and ensured that anything true and effective never comes to man's mind fast. We grope and fumble while ascending to Good. Good has no pinnacle, because it has been unattainable so far, it is the Life, the Father, the Saint, which are that faraway. It is unreachable Good, because it never stops ascending, sprawling, spreading (ii/4) over time, but never comes close to paroxysm, as it has no paroxystic potential. Good on Earth as it is is that which is never normally sold, never derives from law, or from ways of life, it is that which cannot be given by religion, or by politics, or by morals. Good should always be a basic need for humans just as it is an eternal basic need for the Father. Good is the boundless immeasurable Quality which is indescribable and which makes all that takes place after death is completely unknown and ineffable: the reports of heaven or hell in the Kuran are nothing but tales for children. It is unlimited immeasurable Good that makes God, as the continuous Reactor of Good, is simultaneously the Eternal Fugitive and Eternal Life.
Just as a learned man is a man that likes and has the time to learn, an exponantial spiritual man is the man that is willing to move outside his specific field of love, that which is creative. Good is no more that which is intended for internal use in the minimal loving being's life, but it is absolute Good intended for external use in the maximal loving being's life.
Man can grow into an active being in global creation, a cocreator in the supreme eternal sense. In the materialistic intellectual  sense  man at the same time or completely is just a kind of agnostic being.
An agnostic says, "Creation may be seen as the integration of time duration into chaos... The Bible can be taken this way, because it mentions it in undertones: Earth was shapeless and empty, tenebrae flew over abysses (chaos of matter)  and God's Spirit was hovering above waters (the duration that creates order) (Genesis 1/2). The beginning is possible because there was an evening and a morning, the first day (Genesis 1/4). The next day will be the second day, and the day after will be the third day, and so on, for to create is to make things follow one another" (Emmanuel in "A comment of Genesis").

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