The Ipsos Nous, The Hegemonicon, The Katanoisis
Lorient Montaner
(Ο Ύψος Νους, Το Ηγεμονικό, Οι Κατανοήσεις)
-From the Meletic Scrolls.
When defining the mental faculties of the mind, there are three faculties that are essential to the development of our intrinsic thoughts. They are the ipsos nous, the hegemonicon and the katanoisis. Together they are involved in the operations and functions of the mind. They are to be understood, as forming part of the natural process of the active mind. By distinguishing between thought the hegemonicon, understanding the katanoisis, and elevated intellect the ipsos nous, a compelling model of rational awareness is achieved and established.
There is a conceptual clarity and structure of thinking that contribute to intellectual development. It is a lucid hierarchical organisation of these faculties, showing how they interrelate and support human cognition and philosophical understanding, reinforcing their roles and their connection to the mind. The ipsos nous, hegemonicon and katanoisis are not separate entities but three interdependent aspects of the mind, each with a distinct yet unified role. The Hegemonicon organises thoughts and directs cognitive abilities. The Katanoisis ensures these thoughts are understood in their proper context. The Ipsos Nous elevates thought to its highest potentiality, leading to wisdom, intellectual clarity and self-awareness. Thus, intellectual enlightenment in Meleticism is achieved when these three faculties operate harmoniously together.
The ipsos nous is the elevated mind. It is considered to be the highest level of thought or rational thinking that a human being could obtain in contemplation. It is a particular thing that distinguishes between the notion of an idea and the manifestation of reality. Because of this mental faculty, we reach the climax of intellectual exploration and the clarity of self-awareness. The ipsos nous is purely rational in its nature, but it involves a transcendent or intuitive element that is focused in consciousness. That means it allows a thinker to move beyond mere perception and into deeper philosophical or intellectual insight. It functions as the apex of human thought, the place where clarity, wisdom and self-awareness culminate as one thinking mechanism.
The hegemonicon is the source that governs the abilities of the mind. The mind operates in the realms of our consciousness, knowledge and reality. It produces thoughts that form into certain ideas and it functions with the body and consciousness within its capabilities. It should not be mistaken for the logos. The hegemonicon is used to explore our abilities, whilst the logos governs our thoughts and actions, as the main principle of the mind, presiding over thoughts and abilities. Unlike the logos, which directs action, the hegemonicon is exploratory. It allows for the exercise of cognitive potentiality and governs emotions, perceptions and judgements. Whilst the mind governs itself, the logos serves as the rational structure guiding thought and action.
The katanoisis is the understanding of existential things and their reason, cause and effect. When we utilise its primary function, we learn the distinction between the significance of something and its inherent essence. Without this mental faculty, there is no logic or wisdom that could be applied to intellect. Thus, our discernment of things would be reduced to intuition or undeveloped thoughts. Without the katanoisis, logic and wisdom cannot be applied or the important assertion that grounds human intellect in structured thought, rather than raw intuition utilised. This faculty differentiates between essence and significance.
The role of the Logos in Meleticism establishes logos as the rational foundation that structures thought. It is distinct from the hegemonicon. One governs thought and action, the other explores cognitive abilities. The logos ensures coherence, preventing irrational or fragmented thought as the universal rational principle. The mind's agency and autonomy must function with rationality and coherence. These mental faculties are a unified vision of thought, wherein multiplicity emerges from the oneness of the mind. Our awareness is the beginning to the process of the mind's potentiality. Thought is the application of the mind. These three mental faculties form a compelling paradigm of rational cognition and philosophical understanding.
Our mental faculties are meant to assist us in the usage of the mind, with such things as thoughts, ideas, creativity or even imagination, but they must be structured in a rationality that is provided by the logos. Each of one of these three faculties along with the phren, which is the source of the infusion of feeling and thought is vital for the purpose of philosophical enquiry and reason. The phren is a mediating role between rational faculties and human experience. It relates to the changes we experience and the contemplation of our reality. These faculties also embody the true nature of human thinking. The exploration of the mind cannot be obtained, without the intellectual awareness of its capabilities.
Man was born with the acute faculties of the mind, but he must learn to cultivate these elements, so that he could grow his knowledge and enrich his wisdom. Our ability to be our own agencies allows us to better realise the relevance of things that are intended to be construed, as being perceptible than imperceptible. We must remember that the mind is incapable of functioning with rationality, if it does not have a coherent foundation to edify its structure of thought. Our thoughts are connected to our mind, and they evolve with our intelligence.
The Enas is not a mind, but it gives us a mind to not only think, but to also explore the innermost depth of its substance and potentiality. Thinking is only a part of the mind. We should include consciousness, contemplation and reflection, as being significant to the ample activities of the mind. When we utilise these mental faculties, we are expressing a philosophical realisation that represents not the complexities of the mind, but the simplicities of the mind when we comprehend the interactions between its abilities and its capacities.
When we cultivate the Ipsos Nous, the Hegemonicon and the Katanoisis, we should engage in deep contemplation, practicing meditation, reflection and philosophical reasoning. Mental discipline, by training the mind through structured thinking, logical reasoning and focus. Wisdom and understanding that develops rational discernment, applying knowledge with insight, and learning from experience. These faculties not only contribute to philosophical enquiry, but to everyday life also, enhancing problem-solving, critical thinking and decision-making in the process.
Meleticism is a philosophical awakening of the mind and its paradigm of reality. This awakening allows us to contemplate the unique dimension of reality and learn from this introspective process. Like the origin of existential things that derive from (Το Ένα) the One, these mental faculties derive from one source which is the mind, and they relate to each other through the mind. The mind is one, but its thoughts culminate into a state of multiplicity. The ipsos nous, the hegemonicon and the katanoisis are three faculties that delve into one mind. In Meleticism, we learn to value the mind and to be conscious of its relevance and explorative nature.
The mind is not a singular function but a constellation of distinct yet interconnected faculties that reveal the depth of human consciousness. The Ipsos Nous is the elevated mind, which is the part of us that reaches towards clarity, introspection and higher reasoning, attuned to the eternal flow of To Ena. It is through the Ipsos Nous that one begins to perceive truth beyond appearances. The Hegemonicon serves as the governing source of the mind’s operations; it is the inner authority that directs thought, will and judgement, maintaining the order and discipline required for conscious living. Meanwhile, the Katanoisis represents the faculty of understanding, which is the insight into the existential nature of things, their reasons, causes and effects. It allows the Meletic thinker to connect events and phenomena within the greater structure of reality. Together, these faculties form the triadic intellect of Meleticism, enabling one to explore not only the structure of thought, but the meaning also of existence itself.
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