Epicurean Pleasures (Επικούρειες Απολαύσεις)

-From the Meletic Scrolls.

Pleasure is an intrinsic part of human existence, but its understanding and expression vary depending on individual perspectives and philosophical interpretations. In Meleticism, pleasures are not viewed through the lens of sin or moral transgression, nor are they regarded as mere indulgences of physical desires. The concept of sin, often rooted in religious doctrine, has no place within Meleticism. Instead, human desires, including physical ones, are seen as natural manifestations of our being. Thus, they are elements of our consciousness that arise from our connection to the mind, body and soul.

An essential ethical question arises. What role do our pleasures have in the greater purpose of life? This question is not posed to condemn enjoyment, but to understand its broader impact on our well-being and philosophical journey. If our pleasures serve to enhance our existence, elevate our awareness and contribute to our personal and intellectual growth, then they hold a higher significance. If they become excessive, mindless or detrimental, they cease to serve the true essence of who we are.

To achieve balance, moderation must be considered in all known aspects of pleasure, which are those of the mind, body and soul. The nature of pleasure itself is embedded in gratification; it is something that brings us joy, comfort or contentment. Not all pleasures are equal in their impact. Some offer profound fulfilment, whilst others are fleeting and hollow. The distinction between these pleasures is significant in the Meletic understanding of life.

Pleasure should not be confused with heedless rapture or indulgence for its own sake. Instead, it can serve as a vehicle for happiness when pursued with mindfulness. When pleasure aligns with the natural flow of existence and does not disrupt the equilibrium of the self, it becomes a meaningful part of human experience. True pleasure exists in both the physical and metaphysical realms, unified within the active energy that stirs our consciousness.

The philosophy of Epicurus teaches us that natural pleasures, which are those that are necessary and beneficial, lead to a state of tranquility and inner peace. When we seek these natural pleasures, we focus on those that do not bring anguish, sadness or pain. Such a pursuit aligns with the principle of ataraxia, a state of serene equanimity achieved through moderation and the practice of common virtue. It is through this balanced approach that we reach the highest form of our self-awareness.

It is fundamental not to mistake Epicurean pleasures for hedonistic pursuits. The latter often emphasises excess and indulgence without consideration of consequence, whereas the former seeks pleasures that enhance life without leading to suffering. The pursuit of pleasure should be an exercise in wisdom, where one discerns between what is necessary and what is merely a distraction.

All pleasures that contribute positively to the mind, body and soul are those that embody the essence of the self. They are quantifiable expressions of our nature and our character. Suppressing or dismissing pleasure is not the answer, nor is blind indulgence. The key lies in recognising the influence of pleasure and avoiding its excess. Even sensual pleasures, when engaged with rationality and purpose, can be understood as necessary aspects of human experience.

The pursuit of eudaimonia, the state of human flourishing is as important as the pursuit of enlightenment. True happiness and fulfilment are found when we embrace pleasures that nourish our existence, rather than those that leave us empty and unfulfilled. Many mundane pleasures offer nothing substantial in return. They are transient, and their gratification fades quickly. Realising this impermanence allows us to redirect our focus towards deeper, more meaningful sources of contentment.

Life is finite, and this realisation should prompt us to contemplate its purpose and how we engage with it. Self-awareness, self-acceptance and self-control do not entirely rid us of irrational desires, but they enable us to manage them with clarity and understanding. The discipline to discern between constructive and destructive pleasures is an essential aspect of Meletic practice.

Discipline is not about deprivation, but about conscious awareness of what we need versus what we merely crave. A person of virtue and ethical reasoning will understand the distinction between good pleasures and harmful ones. This judgement must prevail over the ego, which often seeks instant gratification without considering the consequences.

A man who allows his desires to dictate his actions without reflection becomes a servant to his untamed impulses. A man who cultivates discipline will understand that true pleasure does not come from excess, but from meaningful engagement with life. He does not deny himself joy. Instead, he seeks it in ways that align with his higher purpose.

(To Ένa) the One does not punish us for our pleasures. There is no divine wrath or retribution for seeking joy. To Ena provides us with the faculties of the mind and body to practice temperance. It is not a god that requires appeasement, nor does it demand sacrifice. It is the ultimate expression of life itself, which reflects in existence.

Pleasure is the natural expression of joy, love, satisfaction and other forms of fulfilment. It begins with the appreciation of life in its entirety. To Ena is life, and to experience it fully is to embrace the true nature of our inner self. We must learn to satisfy ourselves with the understanding of what pleasures mean and what they give us that is meaningful than meaningless.

Pleasure does not erase suffering, nor does it negate the actual burdens of existence. It serves as a counterbalance, a means of alleviating the heavy weight of pain. Understanding pleasure requires acknowledging the reality of suffering and its consequential effects on the self. To comprehend the nature of pleasure is to perceive its universal presence in both belief and practice.

There is no original sin, no inherent stain upon human nature in Meleticism. In the philosophical sense, sin is nothing more than an unattainable ideal of perfection imposed by doctrines that seek to control human behaviour. No man is born with sin, nor can any external force take away that which is innate in our ousia, which is our true essence.

What prevails instead is reason, which is the ability to think, to reflect, to choose. Human nature is governed by the pursuit of knowledge and understanding, not by the constraints of imposed guilt. It is through reason that we navigate our desires and determine which pleasures enrich our lives immensely.

A man who seeks to emulate a god in self-righteousness forgets his own mortality. He loses sight of the fact that he is bound to flesh and bone that his existence is finite. In doing so, he forsakes his true soul. The pursuit of unattainable perfection is futile, for it denies the essence of what it means to be human.

Epicurean pleasures, when understood correctly are not indulgences in excess, but affirmations of life. They are the fruition of our mortality and the acceptance that we are here for a fleeting moment and that within this time, we should seek fulfilment, wisdom and peace.

The soul is the breath of nature, and To Ena is the abundance of life. To experience pleasure is to embrace life in its entirety, not through mindless indulgence, but through conscious appreciation. When we align our pleasures with the rhythm of existence, we find harmony, and in that harmony, we discover the true meaning of joy.

Pleasure is not a thing to be feared or condemned then. It is an essential aspect of our being, a natural force that can lead us towards greater understanding if approached with a great amount of wisdom and moderation. It is through pleasure that we celebrate existence, cultivate virtue and ultimately align ourselves with the abundant flow of the universe. Thus, to experience pleasure is to experience life itself in its unadulterated nature.

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