The Logos: The Meletic Testament (Chapter 10 The Journey)
Lorient Montaner
📜 Chapter 10: The Journey
1. We left Athens not in exile, but on an inspiring mission, carrying no banners that waved to announce our presence, only questions to ask and answers to be resolved.
2. Asterion had told us to let the message walk where Athens cannot. Thus, we walked with that intent and purpose, knowing that we were a part of something greater than our determination.
3. The city did not mourn our departure—it had already begun to think for itself, as it was evolving under Roman rule. The Romans cared only about civil order.
4. We were not escaping its burdens nor were we exiled—we were extending the message of the philosophy of Meleticism, which we not only believed in, but as well shared.
5. The message had grown its own legs and students, and we were its steps taken forth to spread it throughout the lands of Greece and beyond its borders if necessary.
6. I travelled with six others, each shaped by Meleticism, each carrying a fragment of Asterion’s wisdom. They were loyal to his teachings and had were trusted by him.
7. We did not know where we were going, only that we must go. Not as a duty or obligation, but more as a mission whose objective was not to convert but to converse.
8. The road was not marked, but the message that we had brought did not require maps to be explored. We were guided by the stars and the moonlight.
9. Thus, we walked through the olive groves and over hills, speaking softly to the wind that accompanied us wherever we went. Even though, we did not know what to fully expect, we continue the journey.
10. A child in a village asked—Why do you walk? And I said—Because thought compels us to continue our path.
11. We did not preach to anyone along the journey who knew of our presence—instead we conversed with everyone who was willing to speak to us in public or privacy.
12. In the marketplace of Delos, we asked—What do you believe that you’ve never questioned?
13. Some turned away with disbelief, but others remained out of curiosity, and in their silence, the message entered them, as the breath that one inhales.
14. We slept beneath the stars above that did not answer, but reminded us to keep going in our journey. We knew that to quit and return to Athens was failure.
15. A fisherman told us—I speak to the sea, not for answers, but to hear myself think. We said—Then you are one of us already in thought.
16. We did not seek disciples like the Christians—we sought only dialogue with the people and with good intention. It was the philosophy of Meleticism that inspired us.
17. In Rhodes, a sculptor asked—Is Meleticism a religion? I replied—No. It is a philosophy. We do not seek to save the souls of people from sin, we seek to restore them from vices.
18. He carved a statue with no face, saying, ‘Let the viewer decide who it is'. We knew the message had arrived.
19. We left behind no scriptures as our presence, only thoughts that reflected our truth to the world. Every place that we visited, we had our share of welcomers or naysayers.
20. In the groves, we asked—What do you know that you cannot explain? The people there would pause into reflection, before they would offer us a reply.
21. We were not welcomed everywhere as was to be expected—some people feared the quiet challenge of our presence as an intrusion unto their beliefs or traditions.
22. Meleticism does not resist the challenge that it is imposed—it remained intact in our message and determination that gave us the ability to continue the journey.
23. In a coastal town, a merchant began asking us the question—What compels you to continue your journey? We responded—Our message.
24. We did not evoke the ancient gods or a god from the heaven above—we inspired people with something much more human and understandable, which was the truth and our philosophy.
25. A peasant asked us—Do you not grow weary of your journey and your message? We answered—Perhaps our bodies, but not our souls.
26. The journey was not a path taken to convert the masses as was the intention of the Christians—it was more a pulse for conversing with the people who listened.
27. We walked not to arrive to a certain destination that was a place that was known to us, but to continue our path forth with enlightenment and the way of the truth as our message.
28. In a village, we asked the people who gathered—What is the shape of a thought not yet spoken?
29. A young man drew an inner circle with outer cycles in the dust of an image we had spoken that reflected To Ena, the Logos and the Nous. That circle had been our symbol—not of belief, but of becoming.
30. We carried no religious doctrine or righteous dogma, only direction to guide us in our journey, and the wisdom of our knowledge that revealed the teachings of Asterion.
31. In the hills of Thebes, a woman said—I feel less certain, but more alive. We replied—Then you are now thinking more than reacting.
32. We did not seek applause for the people we spoke to. Instead, we sought their awareness and their participation. They were the audience we sought to spread our message.
33. A potter began inscribing his cups with questions, and travellers began to read them aloud as they drank, pondering their meaning.
34. The message had entered the hands, the homes, the habits of strangers who once stared at us with a certain intrigue or distrust, but they would eventually become Meletics.
35. We walked through the pouring rain of the storms and silence, through welcome and warning, hoping to rest our bodies and prepare them for the rest of the journey.
36. Meleticism did not protect us from the hazards of nature—it prepared our path instead for our message that was one that more revealing of humanity than of divinity.
37. In a city of marble, we were asked to leave, and we did—leaving behind only a question carved into the minds of that city that would reflect our philosophy.
38. ‘What is the truth when no one is watching?’ It read, and days later, someone wrote beneath it, ‘It is everything that defines life’.
39. The journey was not ours alone—it belonged to the message that we brought to share with the people. A message that some of the lower classes and higher classes would embrace. This irony was understood, when one realised that Meleticism was not supernatural but natural.
40. We were its travelling breath day and night, its echo and its quiet insistence to be heard throughout the lands we reached.
41. In a mountain village, we found a fig tree that resembled the ones in Athens, and sat beneath it, remembering our beloved teacher, Asterion who was absent from the journey.
42. We did not speak—we listened to the wind, and the wind seemed to ask—Where next shall we go?
43. A musician composed a melody based on our questions, saying—This is the sound of thinking. We were moved by his sincerity expressed.
44. We did not seek to be remembered for being actual messengers—we sought to be understood for the message we brought to the people openly and willingly.
45. In every pause, in every wondering glance, the message continued to spread. Not as a sign of a god or divinity, but the natural expression of To Ena.
46. We walked not to merely teach our philosophy to people, but to remind them of the presence of the Meletic Triad that was at the core of our foundation.
47. Meleticism was not the infernal flame of the zealots—it was more the warmth left behind by human thought and wisdom that inspired the philosophy.
48. In a town, a child asked—Can I think without knowing?’ We said to the child—That is the only way to begin.
49. The journey was not a heroic gesture in our part—it was human in its endeavour and experience. This is what captivated people. Most people had never heard of such thing. Religion and tradition was all they knew.
50. And so we walked our path, not to change the world that stood before us, but to ask the people to listen to our message. It was not simply in several places, but it did not dissuade our conviction.
51. In the city of Myra, a clever merchant asked—What profit is there in doubt to be claimed?
52. I replied afterwards to him—Only the kind that cannot be stolen and said to be rewarding.
53. He laughed, but later, we saw him writing questions on his ledger to remind himself of my words. I thought this was noble gesture of his part.
54. The message we brought, did not demand instant replies—it dwelt in the minds of people who were ready to listen to what our philosophy offered them.
55. A Pagan priest challenge us to speak our message, then warned us not to speak too freely, considering that not all people were receptive to our message professed.
56. We spoke anyway, not of the mythological gods or the god of the Christians, but of the presence of To Ena who was the influence behind Meleticism.
57. Some called us dangerous with our presence, but danger is only the name given to unfamiliar freedom that manifold men and women desire but cannot obtain.
58. In a valley of windmills, a farmer asked me—Can I believe and still question your truth revealed?
59. I said—Belief without question is possession, not understanding. The truth must always be questioned, in order for it to be relevant.
60. He nodded, and the next season, he planted seeds in remembrance to our philosophy, as if he had to begun to embrace Meleticism. This was a sign of our influence.
61. A woman in Pergamon said to us—I feel liberated by your message. I said to her—Then you are free.
62. The journey was not a mere task to complete in one's journey—it was an inspiration that would last for many more journeys to come. We had commenced what others after us would continue.
63. We saw ourselves then in others reflected, and others saw themselves in us reflected. It was such a wonderful thing to witness, because it reminded us that we were humans before anything else.
64. A baker gave us bread and asked us—What is the taste of the truth? Some seem to understand it, but I am struggling at the moment.
65. I said to him—It is never sweet, but it nourishes the body in such a healthy manner that pleases the mind than the ego.
66. In a city of defiant scholars, we were challenged, debated and dismissed by sceptics who were adamant in exposing our philosophy, but we were not intimidated. Instead, we rose to the challenge and eventually silenced them with wisdom.
67. There was one student who proceeded to follow us, asking—What if everything I know is only the beginning of life?
68. I said to him as he walked with us—Then you are ready. Meleticism teaches us to explore that beginning. Know that it will reveal to you, the way of the truth.
69. The message does not win over defeat to boast instant glory—it waits for its true acceptance. To speak in behalf of the message is to understand that it cannot be defeated, because it does not seek victory.
70. A sailor told us one day—I trust the stars, but I do not know them well. I said to him—That is wisdom reflected in the guise of the stars.
71. We did not offer that which we could not give in return—we offered only our testimony expressed. This was what allowed us to bond with the common people, and even those people who were more affluent.
72. In a village of weavers, they began stitching questions into their cloth that we noticed. We were drawn to the questions that were asked.
73. What is the thread that exists between thought and feeling?—One weaver asked us. We were astonished to see how far the message had extended in our journey.
74. We stayed the night beneath the tapestry, remembering Asterion with a great recollection. If it had not been for his ailing health, then he would have certainly accompanied us.
75. A boy asked me—Is the philosophy of Meleticism a path or a place that I must reach in life, when I am grown?
76. I said to the boy with a cordial smile—It is the walking, not the arrival that you should concern yourself with. This you will understand better, when you become a man.
77. In a town of silence and distrust, we were not spoken to. Instead, we were watched attentively, as if we were not only foreigners but unwelcomed.
78. Days later in another place that we had travelled, there was a wall that had the transparent words, ‘I do not know, and that is beautiful’.
79. The message had entered without knocking down the wall or corrupting the residents. It was something that we began to notice more along our journey.
80. A healer asked—Can I question pain? I said—You must, if you are to understand it. If not, then how can you attempt to cure it?
81. She began afterwards asking her patients—What does your pain want to reveal to you the most that yearns to be heard?
82. In the towering mountains, we met a solitary hermit who had never heard of the philosophy of Meleticism. From what we could intuit, he did not leave the mountains much.
83. I asked him a question—What do you think about when you are alone in your thoughts?
84. He said—Everything I suppose. I said to him as I smiled—Then you are one of us in thought. Let that thought be explored, and you will find the Meletic path.
85. He reminded me of Asterion somewhat in his physical appearance. The journey was not lonely as we travelled—it was shared at time in silence and with people.
86. A potter broke his own vase, saying—I made it without thinking. He began again.
87. In a city of sheer gold and opulence, we were ignored by manifold denizens. They were busy frolicking in their material things with their self-indulgence.
88. It was one of the denizens who followed us with intrigue that asked me—Why do you walk like poor people? I said—To remind the world that the poverty of the soul is worse than the poverty of the body.
89. But the soul cannot be seen like the body—said the man with a sense of incredulity in his eyes
90. —It cannot be seen, but it can be felt. Touch my garment. Is that not felt? The man stepped back and understood the comparison, realising that the soul was something that was felt within one.
91. A beautiful female dancer choreographed a piece called ‘Uncertainty’—it ended with stillness and awareness that encompassed the essence of Meletic thinking.
92. Verily, we were amazed not only by the stellar performance, but with the fact that the message had found its place even in the expression of the arts.
93. In a desert village, a man asked us—Is Meleticism against Greek tradition that we were taught?’
94. I looked at him and said—Only against the reason tradition never evolves but stagnates. What good is tradition, if it does not evolve and remains servient to men in power or gods?
95. He began then asking his elders who had gathered to hear his question—Why do you fear change?
96. The message we brought was never intended to erase ancient Greek traditions or defame them—it simply was meant to reveal the way of the truth that was expressed in philosophy.
97. A woman painted a mural of an inner circle with outer circles and questions, saying, 'This is how I think now’.
98. We did not ask her to forsake her prayer for our form of meditation—Meleticism had become her own then to not worship but to become one with others who professed our belief.
99. In a raging storm that lasted throughout the night, we sheltered beneath a broken temple that stood erect, as we pondered the night. It was not unusual that we would encounter along the journey, storms of this nature.
100. One of us durst to ask the question to the others who were listening—What do ruins remember? I said to him with a serious look in my eyes—Everything that was once questioned about life. It is in those ruins that one's soul is revealed.
101. And the thunder seemed to agree. It brought the memory of the destruction of our Meletic temple, as if to remind us to continue with our task.
102. In a strange city with a great tower, we were asked to speak to a crowd who gathered, but only if we promised not to question the validity of the Pagan religion.
103. We declined, and left behind a single phrase etched into stone: ‘What is built without thought will fall without warning’.
104. A young girl descried it and asked her father what it meant—he had no answer, and so they began to think together about the relevance of the phrase.
105. The message does not shout aloud in words—it waits to be noticed with reflection. If it did, it would be corrupted by the noise that encompassed it then.
106. A philosopher challenged us, saying—You offer nothing concrete. We replied—We offer what cannot be broken. What do you offer instead that is not fragile? Our message is unbroken.
107. He scoffed, but later wrote, ‘I do not know what I believe anymore'. We knew Meleticism had entered into his mind.
108. In a village of storytellers, they began ending their tales with questions instead of morals imposed. We did not embellish the philosophy, we allowed it to flourish.
109. What would you have done?—They asked, and the listeners leaned forth ready for the answer.
110. I answered—I would not change anything of the tales. I would only change the way that they were told. The message had become a conversation, not a conclusion to predict its outcome.
111. A sculptor shaped a certain figure with no mouth, saying—It speaks through thought alone.
112. We saw Asterion’s wisdom in the silence of its form. He did not need to prove to the world the credibility of his philosophy. Instead, he permitted each person who doubted Meleticism to ask him questions and form their own opinions.
113. In a city of strict laws, we were told that questions were dangerous. We wondered what was the reason? At first, none of the citizens would tell us why they were dangerous. Therefore, we asked them afterwards—What is more dangerous—questions, or the refusal to ask?
114. No one from amongst the citizens gathered proceeded to answer, but the question remained as a lasting vestige of our presence and determination.
115. A teacher of philosophy began each lesson with the question—What do you wonder today?
116. His students stopped memorising and started imagining what the question could mean. It was something that also spread unto other teachers and students.
117. The message had entered the minds of inquisitive students—not as a curriculum, but as curiosity amongst them that had evolved with their knowledge of philosophy.
118. A man asked—Is Meleticism even useful? I said to him—Only if you wish to live awake than unaware.
119. He said to me—Then I have been asleep all this time. He then began to explore his innermost dreams, as if to reconcile them with his consciousness.
120. In a town of unique mirrors, I was asked—What do you see when you look at yourselves?
121. I said in my response—The questions one does not yet dare to ask, because one fears knowing what they will reveal to one.
122. A carpenter began asking himself—What does silence say? He found then that some wounds speak only when exposed.
123. The message did not remove all of his uncertainties—it allowed understanding to begin instead. Silence was never intended to be the answer to all questions. It was more the centre point to our being.
124. A philosopher professed to us—I hear the message and I realise that it speaks to me with such eloquence that I have not heard before in any other philosophy.
125. Meleticism was to be a catalyst for those individuals who seek to teach and to learn from the wisdom of Asterion. There was no greater teacher than him.
126. In a village of humble peasants who had gathered to welcome us, they fed us food that we kindly thanked them. They we eager to hear the message that we had brought.
127. Their act of generosity was one that we did not forget to remember. We expressed that gratitude as well unto others who did the same thing along our journey. We were not special. We gained our respect.
128. We had travelled a great distance since leaving Athens, and we had spread the message of Meleticism. Not in the masses that the Christians sought, but in the few individuals that became the many then that listened to us.
129. The message had become a living breath—unseen, essential, and everywhere that we journeyed. Our expectations at the beginning were unknown, but as we progressed into places we visited, those expectations grew.
130. In Ephesus, we arrived beneath the weight of marble and myth, not knowing what would await us. Asterion had told us before on several occasions, he had visited Ephesus himself.
131. The streets hummed with traders, philosophers, and preachers who spoke of their own beliefs and were active in their doings. This was similar to Athens.
132. But it was the Christians who watched us most closely with their eyes of interest, as they had great distrust for our message, which was contrary to their own.
133. They gathered in homes, not temples, and spoke of a man who died on a cross and rose from a tomb known as the Messiah. We were aware of who this Messiah was and about his story.
134. —He is the truth, the only way to salvation—one said with the conviction of his faith as he approached us.
135. I asked one of the Christians who dared to speak to us—Is your truth a door, or a question that opens it? For if it is a door, then your truth opens only to those who are Christians.
136. They did not answer my particular question, but they did not walk away as well. Their ire had blinded their faith. Anything that questioned their god was considered blasphemy.
137. A woman recited—Blest are those who believe without seeing. These were her exact words uttered.
138. I replied afterwards—And what of those who see and still ask? Are they not blest as well, according to your belief?
139. An eerie silence followed—not of offense, but of friction and the need to confront us. They were clueless about the Meletic Triad of the To Ena, the Logos and the Nous.
140. They spoke of a certain grace, of original sin and of eternal salvation that without them, men and women were condemned to what they called hell.
141. I asked one of them with a direct question, 'Is salvation the end of life, or its beginning?'
142. A Christian then interjected from amongst them—We are told to believe in Christ. My question was never answered.
143. I said—Believe in what you may believe, which you have every right to espouse that belief, but know that what good is that belief, if it is not even questioned?
144. A monk warned us—We do not question the authority of God. Your questions are snares incited by the Devil to tempt us to become astray.
145. —Only to those people who fear the snares of retribution. The Devil has many names conjured, but the worst devil is the one man deliberately names when threatened. Why should I fear my shadow, when I walk before it? If men did the same thing, then they would not need to fear any devil.
146. In the shadow of the great theater, we were challenged by more Christians who sought to confront us with vehemence more than with reason.
147. You unravel what holds us together as believers in Christ—said an audacious elder who saws us as a threat to his religion.
148. I replied to him—If it unravels, perhaps it was never woven with thought in the first place. Faith alone, forsakes the man to blind devotion that ignores reason. How can your soul live, if it is imprisoned by your faith?
149. A young Christian monk named Ignatios would ask me—Did Christ even dare to question his Father?
150. I responded—He asked him—Why have you forsaken me? That question still echoes hitherto.
151. They paused. The pause was apparently a sign of confusion for the monk; for he was surprised to know that Asterion had read their sacred scriptures.
152. The monk copied our words into the margins of his gospel, as he thought of what to say next. —I do not change the text. I change how I read it.
153. —Your text is said to contain the words of your Christ, but yet they praise more the messenger than the message itself. You have one book, but yet the authors contradict each other. I have nothing of the sort, except my testimony.
154. I was asked by a Christian woman named Sophia—What is different about your message and that of Christ? What of your messenger?
155. —Asterion is not exalted like your Christ, who was placed above the message. Asterion on the other hand, became the message, not the message became him.
156. Christ performed miracles. We are told in the scriptures that he rose from the dead. That he is the Logos—the woman professed with passion in his eyes.
157. —The wonders in this world require no such miracles, nor accounts of them; for they are the doings of the Logos. These miracles of which you speak of are solely accounts—not the truth that can be questioned. If your miracles are to be accepted, then why do Christians not question them?
158. Because we have no need nor true authority to question them—the Christian woman replied.
159. —Then what good is that truth that cannot be questioned? And if you have no authority to question them, then what of your soul? An authority that reduces you to submit your mind, to a supposed truth that speaks more of authority than the truth itself. What virtue can you demonstrate, if it has the authority of others than of yourself?
160. The Christian woman had no answer. Asterion had revealed to her, the contradictions in her answers. He left her with one last telling admission—Jesus was not the Logos—he was a part of the Logos, like I am as well.
161. The message we spread was not redemption like the Christians—it was self-acceptance. It was to comprehend that one must first accept themselves, if one was to liberate the self from the ego.
162. A young woman who was hesitant at first then asked me—Is God afraid of questions that he remains invisible?
163. I said to her—I cannot answer for this god, but if you ask me as a man, I would ask—Of what does he fear, if he rules over his followers?
164. She smiled, and began to draw circles in the dust, as if by instinct she knew what to do. This was beginning to be a frequent occurrence with people who were told about the circles.
165. In her circles drawn, there was a glimpse of the future unfolding in the new generation. This I thought was of a form of inspiration for others to heed to the message.
166. It was not ours; for it did not belong to us. It was to be the testimony of its progress in its natural course. The beauty of To Ena was never to be discovered in a god. It was to be unveiled inside of one.
167. A Christian convert followed us, then left us, then returned with a lingering uncertainty in his mind. He was puzzled by something that he believed we could unravel.
168. Verily, I do not know what I believe anymore—he said to us with candid admission on his expression.
169. I said to him, as I sought to comfort him—Then you are human like us. Like your Christ was once in flesh. Know that belief begins in not what one is told, but in what one discovers.
170. The message does not anchor in one place—it continues to sail ahead upon the seas of hope. We never settled in one place. Instead, we stayed in one place or another.
171. In a chapel near the harbour, we were invited to speak to a crowd of people gathered who were intrigued by our message. They did not promise them an afterlife or a kingdom of heaven.
172. We asked the audience of onlookers—What if faith is a question waiting to be asked, how would you answer it?
173. Some people decided to leave, whilst some others stayed to listen to the meaning of our message, realising that their was meaning and depth in our question.
174. A monk enraged said to us with defiance—You are dangerous to speak against our god, when you dare to defile him.
175. I uttered back—Only to what demands silence. Verily, do you fear that which you wish to silence the most?
176. In the ruins of Artemis’s temple, we found a stone inscribed: Ask, and you will learn. We smiled, for the message had already passed through in its relevance.
177. Another monk confessed—I pray for the kingdom of heaven to appear, as our Lord once told us.
178. I said to him with a honest approach—What then of the world that you leave behind?
179. A philosopher said to us—You are neither builders nor destroyers. You are authentic messengers.
180. I replied—We are like the wind—what stands will stand, what bends will bend thereafter.
181. He nodded, and began to teach differently with new wisdom and knowledge to guide him, as he understood the message that we had conveyed to him.
182. A certain woman who wished to remain anonymous wrote a unique hymn with no refrain, only questions.
183. It was sung in the agora, but no one clapped when she was finished—they all listened with attentive ears, as if to be absorbed by the infusion of questions.
184. In the silence that proceeded, the message echoed its meaning to others who had heard it, and they proceeded to spread the message to others who they encountered.
185. We were asked by several people—Have you changed the world with your philosophy?
186. My response was—Only the witnesses who hear our message can answer that question truthfully.
187. The journey was not over for us, but it had become a pulse for us to continue our efforts daily. Asterion was constantly in our thoughts; for he was the main inspiration for all of us.
188. Meleticism as a philosophy was no longer ours to profess—it belonged to those people too who questioned life and sought to find the way of the truth.
189. And to those people who dared to question belonged to no one but their minds. They became witnesses of To Ena, and in the end they understood their place in life.
190. We walked on ahead as was our habit in this journey of ours—not to provoke people who was against our philosophy, but to stir the souls of others.
191. For the message of Meleticism is not a doctrine to be mesmerised—it is a revelation that leads to wisdom. A wisdom that teaches us to explore our knowledge.
192. In Antioch, we were not embraced, but we were questioned. The people were at least curious, and doubts began to surface in their faith about the anointed one.
193. The Christians did not accept our philosophical message, because it contradicted their belief, even though some of them began to walk in the path of Meleticism—not in defiance but in purpose.
194. And in daring to ask and walk the Meletic path, they became something newer than what they were before. They were not reborn through their Christ; instead, they were enlightened.
195. Not to be proclaimed as apostates—just awakened in their views and their acceptance of belief. They realised that their belief in Christianity was one of the supernatural than reality.
196. The message had entered the breath of others who we had met along the journey that had come before us as sceptics, but when they heard the message, they stopped doubting.
197. The message no longer needed our voice to be heard amongst the people who gathered. The echo would reverberate throughout the farthest places of the region.
198. It had become a lingering question in the mouths of strangers and the people we had met along the way, who more and more had sought us to question us.
199. Before we finally returned to Athens, we stopped once more in Ephesus, not to antagonise the Christians, but to speak before a crowd that once gathered to hear Asterion, when he was in exile. It was I who gave the speech.
200. —You who have gathered today to hear me, know that I am not Asterion. But as Asterion told me before that what is important is not the messenger but the message, I shall proceed.
201. —I speak not of a god who created the world, but of To Ena, who shaped the world through its emanations.
202. —It is in these emanations that the world we know of emerged. First, through the Logos, then through the Nous.
203. —Finally, becoming the Hyparxis. These things were not created in days by a god, but emerged in breaths of universal existence.
204. —What I reveal to you is not divine in its essence nor its nature. It is the testament of how life is unveiled to us naturally.
205. —Do not look into the heavens above to find a god. Look into the sky and see how existence unfolds in the cosmos.
206. —Look into the sun and feel its rays of warmth. Look around you, and see the true wonders of nature.
207. —The Christians wait for their kingdom to arrive and with their king to lead them forth.
208. —If you look beyond that, you will see that there is already a heaven on earth. It is not one that is sacred. Instead, it is one that is natural in its beauty. I need no paradise, if I already have it around me. If you look beyond your yearning, you will see it. It is men who either create illusions of paradise or destroy it. We must be the guardians of the earth than its destroyers.
209. And so, we walked on prepared, knowing the message we brought would walk without us. Before we returned to Athens, we were convinced that the message had indeed reached the people who embraced it.
210. It was the realisation that we had spoken our message, and that we had revealed the way of the truth. A truth that was revealed by us the messengers.
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