The Logos: The Meletic Testament (Chapter 11 The Way Of The Truth)
Lorient Montaner
đź“ś Chapter 11: The Way Of The Truth
1. In the twilight of empires, when creeds clashed and certainties hardened, Asterion walked alone in his thoughts, as if he was aware of the plight of the common people.
2. He did not seek otherworldly visions, nor divine thunder, but listened to the quiet stirrings of reason explored, as he philosophised and conversed with others.
3. The way of the truth came to him not as a sacred revelation, but as a recognition of something much more greater in essence, which was living in accordance to his virtues.
4. It was not given to him since his birth like a mystical sign conceived—it was discovered with contemplation and realisation, as he began to understand the truth was not something merely sought, but experienced in life.
5. He saw that the way of the truth was not a possession to any form of grandeur, but a genuine pursuit of the mind, body and soul that personified the truth in one.
6. Asterion taught us that let no man claim to own the truth, for the truth belongs to no one by name—not even the Christians. It is not exclusive, but inclusive.
7. The Christians declared theirs the only way to salvation, guarded by their faith and sealed by their gospels. Meleticism did not speak of the truth as being divine.
8. Asterion saw the way of the truth, converging not in creed, but in the virtue of men. The way of the truth was not exclusive. It was receptive to all who walked it and understood it.
9. He taught that the way of the truth is not a gate that opens and closes when one decides, but a horizon that loams beyond the whims of falsehood and dogma.
10. It expands with our understanding, and it contrasted with the teachings of the Christians whose insistance was that Jesus was the only way to the truth.
11. Those people who walk towards the way of the truth, must do so with humility in the self, not with the certainty of any dogma that is advocated.
12. For certainty, when not revealed with wisdom is the deceitful mask of ignorance. It is easier to conceal the truth with deceit than it is to reveal it with wisdom.
13. Asterion did not preach eternal salvation like the Christians did to others. Instead, he taught the understanding of the Meletic truth through his virtues practised.
14. He spoke not of original sin as something unnatural, but of human error—not of punishment that a god inflicts on people. He emphasised the need for our virtuous deeds.
15. He often spoke of the soul, and taught us that the soul does not need saving, it needs awakening. And awakening begins with the act of virtue. Without virtue, a man is lost, but not forsaken.
16. He also spoke of the Ousia, which was our true essence. He told the Christians that it was not their Holy Spirit. It was what accompanies the soul inside of us.
17. The virtue of humility of which he referred to—the soil in which the truth takes root must govern the self, if we are to be considered humble in our character.
18. The humble ones do not proclaim injustices of the body—they proclaim the injustices of men, whose voices are silenced by the men of absolute power and dominance.
19. Asterion would often say to us—When I do not know, it is the manifestation of my humbleness.
20. He admitted to that without hesitance. He told us that wisdom is the loyal companion of the truth. Thus, the way of the truth is our companion as well in life.
21. Every virtue one practises is the light by which the way of the truth is seen and understood. The way of the truth was not something that was impossible to achieve. Instead, it was more of something that was possible when understood.
22. Reason does not demand a higher belief or an established creed—it invites understanding and realisation that serve as our philosophical inspiration.
23. Asterion taught that if our truth cannot withstand the inclusion of reason, then it is not the genuine truth—it is more the practice of dogma imposed.
24. And dogma is the enemy of rational thought expressed, when it suppresses it from being heard or spoken to the people who seek its meaning and purpose.
25. Compassion—the bridge between thought and humanity is the soul of the way of the truth. When we are compassionate towards others, we demonstrate the depth of the soul.
26. The truth without any measure of compassion is cold, and reason without empathy is cruel in its nature. Therefore, the truth becomes hollow from inside.
27. To understand the root of suffering is to understand it before the truth even begins to unfold. Suffering must never hide the truth from one. It must always be revealed for what it conveys.
28. For the way of the truth must be lived and experienced, not merely known or reduced to a divine will that excludes the great majority and includes only the devout minority.
29. Justice—the outwards expression of inner truth must never be corrupted by the influence of power and greed. When it is corrupted, then it ceases to be justice for all.
30. It is not mere vengeance, nor punishment, but fairness and dignity that must be sought. Each man must be treated with justice. If not we become a society of thieves.
31. Asterion taught us that if our Meletic truth like the Christians only excludes, then it is not just in its service—it is more unjust in its consequential actions.
32. And this form of the truth is no truth at all to emulate and claim as the only truth known. He made us realise that the truth cannot be what we want it to be. He had to be what it was.
33. Temperance—the discipline of desire is what guides the self to be modest and honest. Without this virtue, we loose ourselves quickly into excessive behaviour.
34. In a world of excess, temperance preserves clarity, and it distinguished between vice and virtue. One must learn to appreciate what one already has than to covet what his neighbour may have better.
35. The way of the truth is not indulgent nor imposing, it is instead measured by the goodness of the self that must reflect the character of one amidst hardship.
36. And the measured soul sees clearly, what the greedy ego wants and desires you to see. The ego will never lead one to the way of the truth. It will only lead one astray.
37. Courage—the strength to speak the truth when silence is safer. This is what strengthens the self. It is not the courage to confront one on the battlefield, but more the courage to admit what others dare not utter.
38. Asterion did not seek conflict of the self, but he did not flee from it, when it arouse. He was often ridiculed for his appearance, but never for his wisdom of which he defended with his philosophy.
39. To speak in the way of the truth in the face of power is the philosopher’s duty—he said.
40. And in doing so, one honours both truth and freedom. Not as a slave but as a man of freedom. The way of the truth must never be an enslavement to a god or a demigod.
41. Patience—the semblance of the truth’s unfolding is something that we should always remember to practise. Impatience will only stir the rage in us.
42. Asterion reminded us to not rush to certainty so easily without wisdom, for the truth ripens slowly. Manifold men would cling on certainty as if it never evolved.
43. Like the olive in the sun, it matures in time gradually. This was an analogy that he often said which I found very appealing.
44. The way of the truth was found in those people of patience, who waited with wisdom to know when to taste its fruit in abundance.
45. Gratitude—the recognition of the way of the truth in the ordinary expression of humanity, should always express the self. It must never be hidden.
46. Asterion taught us to be grateful is to see the world as it is—not as we demand it to be instead. We envision the world in accordance to our desires than our reality.
47. And in that seeing, the way of the truth becomes visible to us and less divisive in our actions. Until we realise that, we are only acting with ignorance.
48. For true wonder begins with thankfulness, and gratitude shared with others is a comforting reward. Never allow any man or woman to take advantage of you with ingratitude.
49. Forgiveness—the release of resentment that disrupts reason, should never be attached to the notion of an original sin. We should practise forgiveness first unto ourselves, before unto others.
50. Asterion taught us to forgive is not to forget, but to see clearly once more with the soul than with the mind. Our humanity must never be compromised.
51. And clarity is the companion of the truth. The way of the truth is one that enlightens us than deceives us to believe that the illusion of divinity is real.
52. Bitterness distorts the minds of those people who seek it through selfishness—truth on the contrary, restores the self. What good does bitterness serve?
53. Wisdom—the harmony of the mind and soul is what serves as our inspiration in daily life. It is a living virtue of which we utilise in our knowledge.
54. Wisdom is not mere knowledge man gains, but thoughtful application applied then. To obtain wisdom, man must first have a foundation of knowledge.
55. Asterion taught us that wisdom is the philosopher’s crown not worn, but earned in life. It is easier for a man to say he is a philosopher than it is for him to admit his obvious limitations.
56. And in wisdom, the truth finds its voice, amidst the path that one takes to express it. The way of the truth is does not proclaim victory, it enlightens the mind.
57. Asterion spoke not through daily sermons like the Christians, but through daily dialogue that he exchanged with his students and other people who gathered to listen to him talk.
58. Let us reason together, for the way of the truth is not a conversation of one—he would say.
59. He would ask questions not to trap us, but to awaken our wisdom and our intellect as well. He strongly believed that intellect not used was a waste of one's gift.
60. And in the answering, his students began to see and understand what he meant by the way of the truth. He elaborated this way, in a manner in which his students would understand him.
61. He did not condemn the Christians for seeking their truth, nor for living with conviction, but he questioned their insistence that the truth belonged only to them.
62. If your truth cannot coexist with another, then it is not the truth—it is more the imposition of a truth—he said to them openly.
63. He saw in their doctrine a wall, not a bridge, and he asked why a path to wisdom must be closed to all but the faithful of their religion who believed that their Jesus was holy.
64. A truth that excluded is not the genuine truth—it is fear dressed in the garments of an imposed certainty, but certainty that cannot be questioned is fruitless.
65. He engaged Christian thinkers not with scorn, but with enquiry, asking whether their truth could survive without the threat of damnation which they often preached.
66. If your truth requires punishment for dissent, then it is not the way of the truth—it is a prison of the soul—he said.
67. He urged them to consider whether their love could truly flourish under the looming shadow of an eternal judgement that condemned more than it spared.
68. A truth that demands submission is not love—it is control. A truth that is controlled is one that is veiled not revealed with love. This was Asterion belief.
69. He did not deny the value of Christian virtues, nor the sincerity of their followers, but he challenged the claim that virtue must be tethered to belief in one figure, one story, one salvation.
70. Is kindness less noble, if it comes from a sinner? Is justice less true if it is not baptised?—He asked the Christians.
71. He saw goodness in many lives that he met and knew, and the truth in certain wisdoms, but he refused to reduce the human will to a single creed or god.
72. The sun does not shine only on those people that are baptised, nor does the way of the truth speak only in one tongue. It must reach all of those persons who wish to hear it.
73. He warned that exclusiveness breeds division, and division breeds conflict, and conflict silences the truth. Who were the Christians or anyone else to silence the truth that we professed?
74. He said to them—When you say 'only through Him', you condemn others to the way of the truth. You forsake others to relinquish their minds, in exchange for a salvation that immortalises a single man who was flesh and bones. No man is born as an immortal, nor dies as an immortal.
75. He believed that the way of the truth must be shared, not guarded, and that wisdom grows through exchange, not isolation. Without these things, the truth would be emptied of wisdom.
76. He would say to the Christians—Let your truth meet mine if you are so confident, and let them both be tested. I shall gladly let you speak first.
77. Asterion’s challenge was not merely to their faith, but its finality. He knew that the Christians would not question their scriptures. This was something he knew from his previous discussions with them.
78. He questioned the idea that the way of the truth had already been revealed in full through the Christ of Christianity, and that no further seeking was needed.
79. He would tell us that if the truth is complete as the Christians declare, then thought must end, and where thought ends, tyranny begins with indoctrination.
80. He urged his students always to remain seekers, not settlers in their knowledge. He would tell them that what one student knows more, the other knows less. To share their knowledge with each other.
81. He saw in Christian exclusiveness a fear of uncertainty, a desire for fixed answers in a shifting world that had people who were yearning for something to take them away from their misery.
82. He taught that uncertainty is not man's weakness—it is the beginning of wisdom. We must begin from some point of not knowing. Then that uncertainty gradually becomes certainty.
83. To dwell in questions is to honour the truth, for the way of the truth is not a wall—it is a journey that lead one towards the path of To Ena. Only through questions can one attempt to unveil that path.
84. And journeys require openness, not dogma. This must never be forgotten. We should practise the way of the truth, never with denial but with questions that reflect the truth.
85. Asterion asked the Christians why their truth must be guarded by threats, and why dissent must be punished. This was something that he confronted the Christians.
86. —If your truth is strong as you claim, then it will endure questioning, but if it must silence the questioner, it is not the truth—it is fear.
87. He believed that the way of the truth must be tested, not protected, and that only through challenge does it grow.
88. —Let your truth be brave, not brittle. If it is the way of the truth, then it will not fold or break so easily.
89. He did not seek to destroy Christian thought, but to expand it—to invite it into dialogue with other ways of knowing that were philosophical in nature.
90. —You speak of love, but love must include the stranger, even the doubter who does not accept your faith. Why do you condemn men and women, without understanding them, solely because you call them sinners?
91. He asked whether a truth that excludes the virtuous unbeliever can truly be called good in is essence. This is where Asterion saw a clear contradiction to his teachings.
92. —If goodness is confined to a belief, then virtue becomes a triumph, not a practice. Virtue was never meant to be the reward for the self-righteous ones.
93. Asterion’s own truth was not a doctrine, but a discipline—a way of living with integrity, curiosity, and care that exemplified the Meletic virtues he lived.
94. He taught that the way of the truth is not found in mere declarations made, but in the good deeds displayed that would demonstrate one's character.
95. He told us to live well, and we shall walk with the way of the truth, whether or not we name it. The truth would never be far away from one's path.
96. And in that walking ahead in life, others may follow us, knowing that they will lead the way thereafter. Freedom Asterion would tell us begins with one step taken.
97. He urged his students to welcome all who seek wisdom as the fountain of their knowledge, regardless of creed or culture. He did not distinguish between sinner or saint. To him, all who sought his philosophy were welcomed. Who was he to judge another man, without being judged himself?
98. He told them to not ask what they believe, ask how they live their belief. A belief that is not questioned, cannot sustain itself with the truth. Asterion firmly believed that.
99. For the way of the truth is not measured by a confession, but by one's awareness to live a better life, where one was enlightened by virtues and wisdom.
100. And to show compassion for life and others, because compassion knows no boundaries established, except those imposed by others unto others.
101. Asterion’s philosophy became a refuge for thinkers of all kinds—Pagans, sceptics, mystics, and even Christians who questioned their own certainties and place in life.
102. He did not demand agreement from them, only honesty and the admission of their truth. He treated them with same respect that they treated him.
103. He would say to them—Speak what you truly think, and let us reason together. I am not your judge or punisher. If you are afraid because of retribution from a god or from others, then now is the time to no longer be silent.
104. And in that reasoning, the way of the truth emerged—not as a supreme victor, but as a loyal companion that guided the minds of individuals who awakened by Meleticism.
105. He taught that the way of the truth must include not exclude; for the world is too vast and the human mind too diverse. What he meant by that was that the truth must be open to all and not only to the few.
106. To him, there was no single vision amongst humans that saw all, but many forms of visions that together revealed more about ourselves than about others.
107. He urged his students to read widely, listen deeply, and think freely for themselves, but he did warn them that philosophy must never become faith. If it did, it would cease to be philosophy and become a religion.
108. He emphasised that the way of the truth must be passed unto others, like a fire kindled in the soul of people who would then lit the souls of others.
109. Asterion’s challenge to Christian exclusiveness was not rejection, but invitation to them to question their faith. He was concerned about how easy they forsook their minds for their hearts.
110. He said to them—Come, let us think together, and let your truth meet mine without any fear or anger displayed. Few Christians accepted his invitation.
111. He believed that the way of the truth must be brave enough to meet difference, and humble enough to change when necessary. This was the criticism he had of Christianity.
112. He told the Christians that if the truth cannot evolve, it is not the way of the truth—it is only hollow words lost in their scriptures. It is easier to cloak the truth with divinity, then it is to explain with words that are not divine.
113. He asked them, whether eternal salvation must be earned through belief, or whether they might be found in virtue alone. If it was to be achieved through their Christ only, then what virtue must the common man reflect if it is only for servitude?
114. —Is the just man damned if he doubts your faith? Is the kind woman lost if she dares to question your faith?
115. He saw in such religious doctrines, a cruelty masked as certainty. He thought the Christians had corrupted the message of Jesus, by proclaiming him divine and the son of a god.
116. —If your truth is what you profess it be in your scriptures, then why do you differ in your versions of the truth? You speak of a kingdom in a heaven, yet you forget that you are all a part of the same Logos you profess your Christ is? He cannot be the Logos; for it does not belong to one man.
117. Asterion’s teachings spread slowly, not through faith, but through conversation or common dialogue that was growing in the streets of Athens and abroad.
118. His students carried his questions into their own lives, their own cities or villages, their own traditions, with the knowledge that they were taught by Asterion.
119. They did not preach the way of the truth as the Christians did—they practised it as men of fate and wisdom. Faith was something that could not explain Meleticism.
120. And in their daily practice, the way of the truth was lived and experienced for what it was meant for the students, who sought to explore the truth.
121. He taught that way of the truth must be inclusive not because all ideas are equal, but because all minds deserve respect. Without inclusion it would be similar to the Christian's truth of exclusion.
122. He told us to test ideas, but never dismiss the thinker solely because he does not know how to answer a question. Ignorance that demonstrated unawareness was different than foolishness.
123. For the way of the truth grows not in the echo chambers, but in the open fields and groves, where that truth can be spread and reminded of its validity.
124. And openness is the beginning of wisdom. Never forget that the way of the truth begins with that wisdom. Find it, and you will find the way of the truth in the end.
125. Asterion’s legacy was not a manifestation of a creed, but more of a culture—a way of thinking, speaking, and living that embodied his philosophy.
126. His followers did not build massive temples to be adorned, but communities of enquiry and wisdom that would capture the essence of his teachings.
127. They did not seek to be blest by his wisdom. Instead, they sought to
converse and contemplate the way of the truth. To be imbued with his enthusiasm.
128. One day, a brazen Christian monk named Justinos confronted Asterion about the way of the truth—I do not believe in your way of the truth. I believe it is only achieved through Christ, my Lord.
129. Asterion said to the monk—I ask then, what of your freedom as a man? Are you are slave to your Christ?
130. —I am no slave, I am a free man to choose his truth over yours, or any other truth that be told.
131. But do you even have the freedom, as a man to question that truth? —Asterion asked the monk.
132. I do not dare to question his divine will. It would be blasphemy to even dare so—he replied with defiance.
133. Then, you are enslaved to his servitude, not his divine will—Asterion said to him.
134. I tell you that it is blasphemy to even question God—the monk argued with Asterion.
135. —That is the difference between us, you dare not go beyond your scriptures, but I dare to go beyond my scrolls.
136. The monk's voice rose more in a sudden defiance towards Asterion. —I shall be a martyr for him in death.
137. Asterion with a calmness in his voice replied—And I shall be a witness of To Ena in life.
138. —I shall be in the garden of heaven, whilst you burn in the flames of hell eternally.
139. Asterion smiled and then said to the monk—Then let my soul continue the flame, until it brightens my Ousia. For where I shall go, no heaven nor hell shall be my destination.
140. He did not seek to defeat the Christians in their debates or conversations, but to invite them to the way of the truth. And in that invitation, the truth was honoured. Not because it was Meletic or philosophical, but because it revealed their inner truths as well.
141. He taught that the way of the truth must be shared, not imposed with the vigorous language of their scriptures. Asterion saw in Christians, a group of people who yearned for the truth, but were lost in the wilderness.
142. He said—Speak your truth freely, but do not silence mine. I do not come to you to condemn you, but to listen. I ask of you, will you do the same to me, without condemning me?
143. —For the way of the truth is not a throne here in earth or in the heavens—it is a table for mortals like ourselves to sit.
144. —And all who seek the way of the truth may sit freely. It is not only to sit but to enjoy the taste of the truth. It is to spread it—not with the exclusion of others.
145. Asterion’s final lesson to Justinos before he left was one that was simple in message, but profound in its wisdom expressed.
146. —Live with virtue, before you live with mere devotion. Love of the brethren, begins with the love for oneself. This is not vanity, but an act of virtue.
147. Verily, to live with virtue was to think with clarity, speak with care, and walk with others—even those individuals who disagree with one's beliefs.
148. For the way of the truth is not a solitary flame to guide the few who are willing—it is a shared light, kindled by manifold hands to be guided amongst the many.
149. He reminded his students that the way of the truth must be lived in the marketplace, the home, the court, and the street. Essentially, in every place that it could be revealed.
150. —Do not hide your truth in front of others, let it breathe in your actions and words also.
151. He warned against the pride of greed and conceit, the arrogance of final answers which were only riddles. His emphasis on the temptation of the ego was present in his words.
152. He said—The moment you stop seeking the way of the truth, you stop growing as a person.
153. Asterion taught that growth, which he believed was the pulse of the way of the truth lied in one's wisdom than one's deceit. No man could evolve, if he was stagnant in his stubbornness.
154. For the way of the truth is never static in its process—it is always alive to be breathed and to be lived for what it means. It is corrupted, only when we corrupt it.
155. Asterion’s final dialogues with the Christians were quiet, reflective, and full of questions that only merited the respect of those individuals who dared to listen.
156. He no longer debated loudly against his sceptics, but asked gently in return, what questions they had for him.
157. He asked them—What have you learnt? And what questions do you have that I can answer?
158. It was unlearning, he said that is often harder to do—but more necessary for the mind to evolve. He often stated that learning was a journey of life.
159. He told us that the way of the truth must be passed on not as doctrine to be memorised, but as a genuine inspiration to be expressed in life and embrace for its purpose.
160. He affirmed—Do not demand belief, offer understanding, to those people who are lost or astray in life.
161. And those people who understood would carry the way of the truth further than any sermon could. This he was convinced of its occurrence.
162. For the way of the truth travels best in the mouths of the humble and aware of the world than in the mouths of the powerful and divine.
163. He reminded his students that the way of the truth is not a holy cross to bear, but more a mirror that casts one's reflection upon the nature of life.
164. He said—Use it to see yourself closely, not to mock or mimic others, as if you indulge your ego.
165. And in seeing oneself clearly, one begins to see the world more justly than with mere faith. It takes one to suffer to finally see the true nature of their soul.
166. For justice begins with self-awareness and self-acceptance. This is the way of the truth. Without those things revealed, one is blinded to see the truth.
167. Asterion’s daily challenge to Christian sermons was not rejection, but a plea for openness to question their faith.
168. He invited them—If your truth is good and pure as you say, then let it meet others without fear or condemnation.
169. He asked whether love could truly flourish if it required uniformity in the form of submission to a god.
170. His words were—Love that excludes is not truly love—it is more control. You ask me to submit to your god, but what would become of my free will? I do not submit my will to To Ena. Instead, it gives me the free will to exercise my thoughts. You ask of a love that is more of a demand than a virtue.
171. He urged his students to remain vigilant against the type of seduction found in the certainty and conformity that entices man easily, and to recognise the importance of free thinking.
172. He told them that certainty is comforting, but comfort is not the measure of the truth. They must not cease to explore the way of the truth. It is in the truth that certainty can be displayed with meaning.
173. The truth often unsettles, challenges, and transforms the self of one. This was man's greatest battle with the self. To know when to be led virtuously or led astray.
174. And transformation is the mark of a living truth that sets men free from the burden of their souls. A burden that once exposed frees the soul then.
175. Asterion walked slowly through the city, speaking with strangers, listening to children, and watching the sky above. The stars who witnessed his birth, guided him like a parent does with the child they wean.
176. He said little about the relevance of his presence, but his presence was indeed a lesson of wisdom and an expression of the truth.
177. To him, what was to live simple was to let our lives be our daily philosophy. This was his new motto to his students to adhere as they listened to his words.
178. For the quiet life, experienced with great virtue is the loudest testament to the way of the truth. This I had learnt to be true, after many years of living.
179. His students gathered as they heard his philosophical message. They were urged to continue that message in their endeavours and their travels to other places.
180. They did not build new statues to be revered—they built conversations that would be remembered in the form of Meleticism.
181. They did not canonise his words like the Christians—they questioned them with his acknowledgement and his approval.
182. And in questioning their teacher, they honoured him with a fondness that a student has with his teacher shared with the utmost consideration for his philosophy.
183. Asterion left no holy scriptures behind, no creed, no commandments to impose with authority. He believed that each student had the authority within them to make decisions.
184. He taught the way of the truth—a way of thinking, living, and seeking that was not impossible to understand, if one only allowed their consciousness to awaken.
185. The way of the truth that welcomed all who walked with sincerity and humbleness in them. The lesson of life was also the lesson of the way of the truth. To be humble as one walks its path.
186. And the way of the truth would be honoured and shared amongst his students and others, who were committed to the message that Asterion revealed.
187. It was not exclusive, not deliberate, not final, not guarded like the Christians. Instead, it was inclusive and recognised for its simplicity in life.
188. Verily, it was open, evolving, and shared. Not like a written scroll or a divine scripture. There was no promise of reaching an afterlife or immortality.
189. The way of the truth revealed in Meleticism, did not ask for mere belief—it asked for a lasting virtue that could be practised in its essence.
190. And lasting virtue Asterion taught is the path that never ends, but is also a fresh beginning. He would often say that life was full of lessons to learn.
191. The Christians built monasteries, hermitages and declared eternal salvation in the name of their Christ. They were occupied with the end of the world, whilst we Meletics were occupied with revealing the world.
192. We not only built questions and declared the way of the truth that was natural and accessible, we spread the message of Meleticism through our wisdom.
193. He told us to let them believe in their truth, but to let others seek our wisdom willingly. Our concern was not obtaining the fruits of the afterlife, but the fruition of philosophy.
194. For the way of the truth must be always be free to wander and never be enslaved or bound to the manacles of faith or gods. If so, then the truth is conditioned.
195. His name would perhaps fade from the endless pages of history, but his way of the truth would endure, because it carried the weight of his wisdom.
196. In every honest question asked, in every act of compassion given, in every refusal to exclude. Thus, the way of the truth survived not in the form of the body to be glorified, but in the form of the soul to be respected.
197. The way of the truth lives not in the form of doctrine, but in hearts and souls of the people who seeks its truth to liberate the soul.
198. Not in the creed of divine authority, but in the character of every man and woman alive who realise that Meleticism is not a religion but a philosophy.
199. Those individuals who walk the way of the truth, they do not claim to possess the truth but live it with their deeds and virtues demonstrated.
200. By living this truth, they become healed in the soul. They do so, with the will of the self as well. It is enlightenment that brings the soul to the self, and it is To Ena who gives us the way to the truth.
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