The Logos: The Meletic Testament (Chapter 2 The Revelation)
Lorient Montaner
đź“ś Chapter 2: The Revelation
1. It was in the final days of winter, when the air still carried the bite of cold, but the almond blossoms had begun to stir—that Asterion first spoke of the unity he had glimpsed—not in a dream, but in waking thought.
2. We were walking along the Ilissos, the river low and murmuring, when he paused mid-sentence, his gaze fixed not on me, but on the water’s slow, deliberate flow.
3. Heromenes, know that there is no actual separation—only being—he said to me, with his voice quieter than usual. He was always a man who was imbued with knowledge and providence.
4. I asked him what he meant by his words of foresight, and he answered—To Ena is the source of all being. This was the first time that I heard about how his revelation came to him.
5. I had spent the previous weeks in solitude, reading not the texts of the mystics, but the treatises of Democritus and Anaximander, and walking the hills alone, tracing the visible patterns of the wind and stone carved.
6. When I saw him anew, he said to me—To Ena, is not a creator god, nor a divine force, nor the imposition of a law decreed—it is the condition of all things that precedes and permeates life.
7. I did not understand him at that moment, not fully, but I saw in his eyes the clarity of someone who had touched a truth so vast it could not be held, only gestured towards its realisation.
8. He spoke of the olive tree, of the river, of the mountain and the moth, and how each was not merely itself, but a manifestation of the same underlying principle—distinct in form, united in essence. He told me that the revelation came to him, with a silence that had entered his mind.
9. He made the affirmation that there is no divine spark in life, only the fire of being, which burns in all things without hierarchy or intention from the gods or a god.
10. I asked him if this was a unique revelation of his from a god like the Christians, and he smiled—not with pride, but with the humility of one who had seen the edge of a greater landscape and knew that he could not cross it alone.
11. He told me—It is not that kind of revelation, but recognition. I did not receive it through the Holy Spirit or an angel—I arrived at it within the semblance of the Nous.
12. He described how, in the stillness of the hills, he had watched the sun above the valley brings rays of light, its motion effortless, its intention unknown, and in that moment, he felt the dissolution of boundaries.
13. The light was not separate from the sun, nor the sky from the earth, nor the earth from the thought that observed it. It was not the sequence itself that had captivated him, but the realisation that there was something behind that sequence. It was not divine; it was natural.
14. His revelation was that To Ena is not something to be found—it is what remains when all illusions of separateness fall away. It is the unity behind ultimate reality.
15. I asked him if this meant the gods were false, and he replied—They are simply unnecessary. They live in the minds of people, and prey on their fears and hopes. This is what differentiates To Ena from a god. To Ena brings understanding and wisdom to one than fear and blind devotion.
16. He did not speak with contempt for religion, only with the quiet conviction that philosophy in its totality, was sufficient for him to know what to believe or what to imagine.
17. He taught me that Meleticism, does not need to substantiate anything—it is a refinement of the truth. We do not deny the world, we dissolve it into the understanding of life.
18. That night, we sat beneath the stars, and he traced their patterns with his finger, not as signs from Olympus, but as signs in a vast and intricate geometry that belonged to the Logos.
19. He told me that each star is a point in the vastness of the Logos—not watching us, not guiding us, but merely being.
20. And I Heromenes, who had once sought the truth in the temples and oracles, began to see that Asterion’s revelation was not a moment of divine contact, but a deep and natural alignment with the structure of the Logos.
21. In the days that followed, Asterion no longer spoke of virtue as a manner to ascend, but as a way to attune oneself to—a harmony between the inner and the outer, the self and the soul.
22. He no longer asked what was good in the eyes of men or gods, but what was coherent in the context of nature, and what sustained rather than disrupted.
23. To Asterion, it is not the perfect form that matters, but the most fitting function—the way a leaf curves to catch the sun, or a thought bends towards clarity.
24. I watched as he abandoned the language of judgement and embraced the language of observation, trading absolutes for approximations, commandments for conditions.
25. He began to teach not with proclamations, but with questions, guiding his students to see the patterns for themselves, to trace the contours of To Ena in the ordinariness of things.
26. One afternoon, he held up a broken amphora and asked me—Is this less than whole, or simply whole in a different way?
27. The others who had gathered pondered, but I saw in his eyes the seriousness of the enquiry—the challenge to see beyond form into function, beyond expectation into essence.
28. The world is not only made of ideas—it is mostly made of interactions, of forces in flux that evolve with the Logos—he said.
29. He no longer sought permanence, but process. He understood the need for his participation in the process of life. Those people who sought immortality, were only chasing an illusion.
30. And in this shift, I saw a quiet rebellion—not against Rome’s power, but against its presumption that order must be imposed from authority.
31. Asterion’s revelation was not a doctrine to be spread in the name of Jesus, but a philosophy to be adopted. It was a way of seeing that required no conversion, only attention than adoration. His revelation was not his only, but that of others who would come after him. With the revelation, his message began to spread unto others.
32. He did not preach of a kingdom of heaven like the Nazarene, nor gathered followers with promises of eternal salvation; he walked, he watched, he wondered aloud as he walked the way of the truth.
33. Christianity was rising then, with its tales of miracles and a messiah who came to save the world from original sin, its hunger for expansion and its architecture of faith.
34. Asterion offered no conformity, only clarity—no redemption, only recognition as his observation. He never dared to declare his revelation, as divine sent or prophecy.
35. He once said to me—They seek a kingdom, but I see a vision. They await a return; I observe life. It is within that vision that Meleticism unveiled itself to me.
36. He did not mock the Christian or Pagan beliefs, but he did not share them; for he had seen something that required no myth or divinity to sustain it which was the truth. He was told that Jesus was the Logos, but he knew that Jesus was not the Logos, but a part of the Logos, just like he and I were too.
37. To him To Ena, was not a promise—it was a presence. It did not speak in words expressed, but it is never without presence. A presence that defines being itself.
38. And I, who had once measured the truth by the weight of tradition, began to measure it by the elegance of explanation, by the way a thought could illuminate without distorting.
39. Asterion’s revelation was not a moment of ecstasy, but a slow unfolding, like the petals of a flower opening to the sun—not because it was commanded, but because it was time.
40. And in that particular unfolding, I saw the shape of a new philosophy called Meleticism—not built on belief, but on balance, not on worship, but on virtues.
41. I began to see the city differently—not as a stage for power, but as a canvas of patterns, each citizen a brushstroke in a larger composition. It was the image of the Nous.
42. The Pagan temples, once monuments to divine authority, now seemed like echoes of a deeper longing—for order, for meaning, for permanence in a world that offered none.
43. Asterion never spoke much about the gods in public; he did not defer to them; he saw them as mere metaphors, not supernatural masters.
44. He told me that Zeus is not the sky, but the idea of dominion. Aphrodite is not love, but the tension between desire and form.
45. He reinterpreted myth as metaphor, stripping it of its thunder to reveal its structure, its sheer illusion.
46. This made him dangerous—not to the state, but to the certainty the state depended on, which was to avoid civil unrest. The Christians were leery of Asterion's teachings also.
47. The Romans tolerated many gods to be worshipped, but they did not tolerate ambiguity that would defy their order.
48 And Asterion, in his quiet way, was ambiguity embodied—neither prophet nor sceptic, neither rebel nor loyalist to any cause that was of others.
49. He was a mirror, and mirrors unsettle those persons who prefer masks to disguise their shrewd truths.
50. I remember a Roman magistrate attending one of his gatherings, curious but cautious in his approach.
51. Asterion spoke of the river that flows naturally without asking permission, of the tree that grows without seeking praise.
52. The magistrate asked him—And what of law? What can you tell me of about this one thing?
53. Asterion replied—Law is a construct. It holds, but it does not grow. It shapes, but it does not breathe like the truth.
54. The magistrate frowned, and I saw in his eyes the discomfort of a man who had built his life on absolute power. —You speak with such authority, yet you are powerless.
55. Asterion did not argue—he never bothered much to argue senseless things. He offered and let the offering stand, but before the magistrate left, he said to him—Perhaps I have no power, but I have the authority over myself. You have the power to do what others cannot. Let not this power consume you.
56. Some critics of him dismissed him as a pure mystic, others as a sophist, but I knew he was neither of them in character.
57. He was a cartographer of coherence, mapping the invisible currents that shaped the visible world. He often said to me that man has the power to do many good things in life, if he only saw his self before he saw his ego.
58. And in his maps, I found not answers, but alignments—not destinations, but directions to guide the mind unto the path of wisdom.
59. I began to write differently, to speak differently, to listen not for agreement but for resonance, realising that I could not settle with only the knowledge I had.
60. Asterion had not changed the world—but he had changed the way I saw it. And that I came to believe, was the greater revolution than the one the Nazarene had left for his followers.
61. Asterion aged, but his clarity sharpened. His body slowed, yet his mind moved like the wind through reeds—subtle, persistent, reshaping without force.
62. He no longer taught in the agora or by the fig trees. He walked the olive groves, speaking to no one and everyone who would listen. Crowds would gather to hear him.
63. I followed him, not as a disciple, but as first a student and then a witness—one who knew that some truths are not taught, only observed.
64. The world does not need more teachers like myself. It needs more perceivers to watch the Logos and the Nous interact with life—he said.
65. He began to speak of death—not as an end, but as a transition, a reconfiguration of form into function.
66. He professed that To Ena does not die with or without faith, it continues to burn in the minds and souls of those people who sense its presence.
67. I asked him once if he feared oblivion. He smiled then said—Oblivion is a name we give to what we cannot track or care to remember.
68. He spoke of memory as a pattern of recognition. He told us that we should not remember him. Instead, that we should resonate with him through To Ena.
69. And I understood then that legacy is not inscription—it is pure influence that men create.
70. Rome continued its march onwards in its conquests, carving order into chaos, stamping its seal upon the world.
71. Christianity grew louder, promising eternal salvation, demanding allegiance to Jesus, as the only path in life.
72. Asterion remained silent—not in protest, but in refusal to compete, because he knew To Ena was beyond any concept of a creator god.
73. He believed that the truth, does not shout its name before the masses. It hums it with wisdom displayed, and that the truth was not exclusive but inclusive.
74. I began to write his words, not to preserve them solely, but to understand them as well in my contemplations. His revelation was not one that spoke of a god. Instead, it was one that spoke of the natural order of the Logos, through the presence of To Ena.
75. Each sentence was a doorway unto another, each phrase a clear prism to notice and realise then. The beauty of his revelation was its simplicity, not its divinity.
76. He never corrected me much. Instead, he would tell me that my version of the truth when carried with wisdom speaks of the truth as well. The truth is not a point—it is a field vast and revealing.
77. Others came, drawn by sudden rumour or by curiosity. Some stayed. Most decided to leave baffled with what to believe.
78. Those people who stayed did not become his immediate followers. They became fragments—each carrying a piece of his philosophy.
79. Asterion welcomed them, but never gathered them on his own, because he considered to gather is to shape a flock. He preferred to scatter them.
80. He spoke less about authority as the months passed, and yet I understood him more as he shared his philosophy openly.
81. His teaching of silence was not absence to be troubled—it was awareness to be respected. I found comfort in the silence, knowing that in my consciousness I understood it better.
82. I began to dream in his metaphors, to see in his syntax. I saw beyond the metaphors, as they conveyed to me the nature of the Logos.
83. The city changed. Statues rose, temples fell, but Asterion remained, like a stone in a stream—unmoved and reshaping the natural flow.
84. He grew ill, but he refused to let his body disrupt his teachings, telling us that healing is not always quickly returning to great health. Sometimes, it is first to endure suffering.
85. I sat with him often, not to comfort him in his age, but to accompany his wisdom. I knew that if I was to gain his wisdom, I would have to begin with expanding my knowledge.
86. He did not speak of great regrets of his in life. Instead, he spoke of achieving enlightenment in life.
87. I have been a note, and now I become a chord to play—he said one morning to me.
88. His presence grew quieter, not diminished but distilled—like the light passing through a clear prism, separating into subtler hues.
89. He spent long hours beneath the olive tree, not merely in contemplation, but in connection—with the wind, the soil, the rhythm of things that pertained to the Logos.
90. I watched him, not as a mere student awaiting instruction, but as a witness to a living philosophy. I could sense in his guidance, the genuine presence of To Ena.
91. He no longer spoke in long sentences, but in distinct gestures—in the way he touched a leaf, paused before a stone, tilted his head to the birdsong.
92. I began to understand that his silence was not absence, but an articulation of a deeper kind that respected life, and what it should represent to us.
93. To him, words were useless if they did not carry weight that had meaning, but silence is an important structure that will endure if there is awareness.
94. I wrote, not to capture him, but to reflect him—to trace the contours of his thought as it moved through the world.
95. I wrote of the way he looked at a broken amphora and saw a whole being of something that was broken.
96. I wrote of the way he listened—not for agreement, but for depth in his wise words chosen.
97. It was in resonance, where the depth of his wisdom was revealed to me the most. A wisdom that enlightened me more every day.
98. And in writing, I began to see my own patterns reflected—how my thoughts bent towards his, not in imitation, but in alignment. He was a living inspiration, not one that was exalted into a god.
99. I was no longer Heromenes the scribe. I was Heromenes the lens, refracting what I had received and what I had understood.
100. Asterion would leave behind a lasting legacy that would be witnessed in his philosophy. His revelation was not only that of words, but of wisdom.
101. His presence became increasingly elemental, like a rhythm embedded in the landscape that attested to his existence.
102. He no longer taught only in words but in gestures, in silences, in the way he arranged stones beneath the olive tree.
103. I began to understand that his philosophy was not a system to be transmitted, but a pattern to be perceived in the revelation of To Ena, through the Logos and the Nous.
104. It was not about answers, but about attunement—about seeing the structure beneath the surface, and realising that I too was a part of that structure.
105. Asterion spent hours tracing spirals in the dust, arranging objects in concentric circles, observing the wind’s effect on leaves.
106. These were not mere symbols. They were structures—maps of coherence, not mere illustrations of belief.
107. I abandoned linear arguments and embraced circular reflections that he had taught me with his philosophy.
108. My scrolls became invitations—open-ended, recursive and suggestive to others who would read them or ask questions.
109. Others came, drawn by curiosity or rumour of his brilliance. They would leave impressed by him. This was something that I had noticed manifold times.
110. Asterion never welcomed nor dismissed them. He simply continued forth, as they were a part of his presence. I found that to be an admirable trait of his.
111. Those people who understood his philosophy, then understood his message. They became witnesses—each carrying a piece of Meleticism.
112. A crafty potter began shaping unique vessels that echoed the spiral that was seen afterwards.
113. A lone musician composed melodies that never resolved, only returned when played.
114. An inquisitive child asked questions that mirrored Asterion’s metaphors not riddles.
115. I saw that To Ena was not merely a truth to be held, but a philosophical place to be entered. It was like entering a labyrinth that was full of corridors that led to answers that were enhanced with wisdom.
116. It did not demand belief. It inspired participation in life that few people fully understood. Many were drawn to the longing of the Christians, but those few people who chose to follow Meleticism were loyal to the teachings than the longing.
117. The spiral appeared everywhere—in architecture, in conversation, in the way people returned to questions they thought they had answered.
118. I saw it in grief that became growth, in confusion that became clarity, in silence that became structure. These signs and more were evidence of his wisdom.
119. Asterion’s revelation was of a subtle recalibration, not a dramatic proclamation. He did not come into the world to forsake people; he came to enlighten them.
120. He did not overturn paradigms. He reoriented perception. He did not reveal a god, he revealed To Ena. Not as a divinity, but as the origin to all existential things.
121. I no longer feared misunderstanding. I understood that distortion was part of transmission. When I asked him if he saw To Ena in his revelation, he said to me —One does not see To Ena as a form, one witnesses To Ena as existence.
122. Every echo reshapes the original, but reshaping is also continuation of existence. It is through the Logos and the Nous that we feel its presence and influence.
123. I scattered my writings—on stones, on scraps of parchment, in whispered phrases to the wind, hoping that Meleticisim would awaken the souls of people.
124. I did not seek abundant followers to attest to my words. I sought more of fellow perceivers to share my thoughts, with the intention of expanding the minds of people.
125. I found them in unexpected places in Athens and in my travels: a widow who saw her sorrow as transformation than suffering.
126. A proficient carpenter from nearby, who fixed homes with asymmetrical balance and artisanry.
127. An artistic poet of renown, who wrote in spirals that were sublime verses of the Logos.
128. These were Asterion’s inheritors and more—not by blood or creed, but by coherence and awareness that reflected his philosophy.
129. They did not quote him. They embodied him, knowing that he was not divine, but human like them. This is what made Asterion more understood than the Christ of the Christians. He was never above other people. He was a mortal like them, with the same human qualities.
130. This was the true legacy—not preservation, but propagation that extended his philosophy. He did not require holy scriptures, but only his wisdom.
131. I began to write in spirals, abandoning titles and conclusions that I once had before, realising that I had to live and experience the Logos and the Nous.
132. The scrolls of Meleticism had no mystic beginning, no divine end, only reflection to ponder and wisdom to share with others.
133. They were meant to be entered at any point in life, exited at any point by the reader.
134. They were not containers of the truth, but the catalysts of great perception of philosophers.
135. I no longer asked what Asterion meant with each word. I asked how Asterion thought with each action.
136. I no longer sought clarity with each speech. I sought continuity through his philosophical revelation.
137. And in this continuity, I found certain comfort in knowing that I was his student—not only in logic but in Meleticism.
138. Even though the world changed—new gods, new empires, new ideologies, the spiral remained as a lasting vestige of the Logos.
139. I saw it in the evolution of thought, and in the semblance of the Nous that appeared daily.
140. It was the impressive breath of nature that revealed the Nous to me with purpose and with grace.
141. I saw the spiral in the way people returned to questions they thought they had resolved in life.
142. I saw it in heavy woe that became gratitude then that was expressed by people who were in need.
143. I saw it in the way silence shaped actual meaning that was used by children and women alike.
144. Asterion’s hum had become a true harmony that was being heard—not loud, but gracefully.
145. Not dominant, but durable in its nature. This was transparent, as one listened to it.
146. It was not final, but foundational in its essence. This was rewarding, as one realised what it represented.
147. I no longer wrote to explain about mere things in life. I wrote to evoke their actual meaning.
148. I no longer sought to define Asterion’s philosophy as my own. I sought to describe its unfolding.
149. To Ena was not a mere concept—it was a condition that reflected ultimate reality. That reality that encompassed our fate.
150. It was not something to be grasped with only the mind, but something to be entered willingly through the soul, where our conscience dwelt.
151. I left my writings scattered, unfinished and unresolved, until recently when I began to organise them. It was an arduous task, but one that I embraced with my volition.
152. I trusted that someone, somewhere, would find them—not as relics, but as resonances of the truth. For it was the truth that I sought as well as Asterion to preserve.
153. I did not ask to be remembered much like Asterion. I asked only that the spiral continued to reach the minds and places, where Meleticism could blossom.
154. And so, it did naturally—in the way a question lingers in its enquiry and reflection, after the truth had been revealed, and falsehoods exposed.
155. In the certain way, a pattern reappears with form that is attached to it, as its evidence that it exists beyond any supernatural claims.
156. In the certain way, a silence speaks with the awareness that arrives, when the Logos is understood, and the Nous is perceived.
157. Asterion’s philosophy was not a flame to be passed like a torch, but a wind to be felt with its warmth.
158. It moved through the minds of people, not as a religious doctrine, but as the direction in life that could guide people virtuously—not lead them astray to vices.
159. It shaped thought without demanding allegiance to a belief that put more credence in faith than fate.
160. It invited coherence, not conformity to a faith that was built on blind devotion and scriptures that could not be questioned.
161. I saw it in the way a masterful sculptor carved asymmetry into visual balance that was noticeable.
162. In the way a teacher asked questions to the students, without answers in return. In the way a child drew impressive circles in the sand with such intrigue and ability.
163. These were not teachings that were imposed. They were subtle echoes of the Logos at work. Not mere repetitions of mere essence, but lasting resonances that defined the Nous.
164. Asterion was asked once by a Christian from Ephesus named Petros, who had come to Athens. He had heard about his philosophy. He was told that Asterion had a revelation that was not that of Christ.
165. —You speak of revelation that is neither divine nor that of Jesus in your words.
166. Asterion replied—Yes, that is true I have no divinity to reveal, nor a kingdom in a heaven. I have no need for a kingdom, nor to serve a king. The world is full of manifold kings, whether it be here or in your heaven. Why must I bow to yours?
167. The man told Asterion—Then what truth, can your revelation unveil to us that we may know of its authenticity?
168. —The truth that reveals the nature of this world, not of a kingdom in a heaven.
169. But how can this truth be greater than a kingdom in heaven—the Christian responded.
170. Asterion asked him—Does existence not teach you anything that your mind cannot understand?
171. What do you mean by that? I don't understand you—the Christian was perplexed.
172. —You see the world only through your faith, but I see it through the Logos, the Nous and To Ena.
173. I know nothing of those kings you mention—the Christian confessed to Asterion.
174. —You speak of a kingdom in a heaven, which only the Christians can enter.
175. I speak of something that belongs to God alone—the Christian would respond.
176. Asterion would tell him—That is what your faith wants you to believe. You do not see what is around you. Instead, you yearn for an image that replaces the truth with illusion. Look around you, for the truth is nigh.
177. Verily, I see with my eyes. I am not blind—the Christian affirmed with his response.
178. —You do not listen to the stillness of your mind. Instead, you forsake it to your faith. Thus, you are blinded by this faith.
179. —It is you who are blinded, not I. Indeed, I follow the right path than you.
180. —Then, go and search for your kingdom of heaven, whilst I remain in the beauty of life. To exist in a place, where the heaven is already here. In the cosmos, in nature and the breath of the soul.
181. The Christian left afterwards, but did so thinking about Asterion's words expressed.
182. I began to see Asterion not as a wise man only, but as a movement of the Logos itself.
183. Not only as a great founder of a philosophy to admire, but a frequency to hear in the cosmos. Not a sensational voice to imitate, but a vibration to stir the soul with wisdom.
184. His philosophy did not begin or end with him. Instead, it unfolded with each message shared and revealed.
185. It did not seek permanence. It embraced recurrence that would enhance his philosophy, and make people see that what he spoke of was the way of the truth.
186. I saw it in the way seasons returned, never identical, always familiar in their presence. This I thought was beautifully a sign of nature being attuned to the Logos.
187. In the way ideas evolved afterwards, not linearly, but spirally in their course or direction. In the way the truth was not meant to be a physical destination, but a direction to be followed.
188. Asterion had shown me that coherence is not static—it is adaptive to many situations. That the truth is not singular—it is relational in its manifestation as it appears before one.
189. That wisdom is not a reward bestowed upon one—it is the ability of the mind to amass knowledge. Without knowledge, wisdom is hollow.
190. I no longer sought to preserve his words in written scrolls. I sought to live his experience. I no longer asked what he meant with a new explanation. I asked what I could become in life.
191. And in that becoming, I found the spiral again, with amazement and realisation. I knew that I had become a philosopher.
192. Not drawn then but lived through the natural order of the Logos demonstrated and shared by the semblance of the Nous.
193. I saw it in the way a community gathered without hierarchy, but more with connection that was not spiritual but philosophical.
194. In the way a garden grew without any symmetry that could be noticed or said to be different than others.
195. In the way a conversation meandered towards meaning and expression that was the reference to Meleticism.
196. The spiral was not a symbol for the world to imitate. It was a structure to be recognised.
197. Not imposed upon the minds of people, but emergent in its form that unfolded naturally.
198. Not designed by any glimpse of divinity, but discovered by the human mind through wisdom.
199. I began to write less and observe more with my eyes, as I perceived the Logos and the Nous.
200. I began to speak less and listen more with my ears, as I heard profoundly the echoes of the Logos.
201. I began to teach less and ask more with my understanding, as I spread the message of Asterion. And in that asking, I found others who had never met Asterion yet lived his revelation in person.
202. A weaver in Corinth. A sailor in Rhodes. A healer in Cyrene. A carpenter in Ephesus.
203. They did not name the spiral nor professed it as divine. They simply enacted it willingly. They did not quote Asterion's every word. They embodied coherence through his wisdom.
204. And I understood then that the spiral was not his to begin with, but a continuation of other philosophers who preceded him.
205. It was not mine to profess to the world as a divine revelation like the Christians. Instead, the presence of To Ena was revelation enough to understand the way of the truth.
206. The circle that represented the Meletic Triad was not ours to glorify with worship or divinity. It was for the world to experience with presence and awareness discovered in Asterion's revelation.
207. It was the way things moved, when left to move freely in life. Thus, the circle of the Meletic Triad was free and liberating.
208. It was the lasting shape of understanding when not forced into an actual form that could be worshipped. The circle was not a sign of worship, but a genuine sign of the influence of the Logos, the Nous and To Ena.
209. And it continues—quietly, endlessly, beautifully; for I no longer wait for the revelation of To Ena to appear to me.
210. I now feel its presence around me and within me, every day, every night. A revelation that enlightened Asterion and set him free.
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