The Logos: The Meletic Testament (Chapter 23 The Symbol Of The Circle)
đź“ś Chapter 23: The Symbol Of The Circle
1. In the final days of my teacher’s life I recall, I sat beside him as the sun withdrew behind the hills of Attica, and he spoke of a certain circle to me that would be indicative of his philosophy.
2. Not a circle drawn in sand or etched upon stone, but one which dwells in the mind and shapes the self. I was drawn by this unique symbol he would describe.
3. He named the centre To Ena, the One, not as a supreme deity, but as the existing principle from which all coherence naturally flows through its emanations.
4. Surrounding it, were two circles that moved in silent accord with each other—the Logos and the Nous—not as equals, but as companions to the light.
5. The symbol he said to me, was not sacred, nor supernatural, but a natural diagram of thought, a geometry of being in action. A transcendence of time.
6. In the philosophy of Meleticism, we do not kneel to any form of worship; we either stand or sit to contemplate our thoughts and our connection with To Ena.
7. The circle does not demand reverence, only recognition. It holds no divine essence, nor is it unnatural. Instead, it has a natural significance or relevance to Meleticism.
8. Rome ascends with iron and creed, and the Christians speak of eternal salvation bearing their cross as their living testimony, but we speak of structure. That of the Meletic Triad, which is To Ena, the Logos and the Nous.
9. The centre holds no grace or divinity, but the utmost clarity of the presence of To Ena. It is at the core of universal existence.
10. The outer rings do not orbit in worship, but in relation to each other, each reflecting the other’s motion, which begins with the source that is To Ena.
11. Asterion taught that the light reflected is not holy in its essence, but lucid. It is the emanation or light emitted directly from To Ena.
12. In the circle, there is no actual beginning, no end, only presence. A presence of the unfolding of the world as we know it.
13. The Logos is the cosmic order of existential life, not spoken, but understood with its order.
14. The Nous is the cosmic shape of existential life, not possessed, but awakened with its shape.
15. To Ena is not a creator god, but the stillness from which all movement emerges into existence.
16. I have seen the symbol carved into the marble of forgotten temples, mistaken for mysticism or the drawings of even small children.
17. It is not mystic in its nature; it is the living reflection of the Meletic Triad itself. This is how we learn about the surrounding world and our understanding of it.
18. The Christians gather and chant of unnatural miracles, whilst I return to the circle and think of the inner peace of the mind, and the influence it has over my body and soul as well.
19. Meleticism does not promise eternity to one, only lucidity of which the mind begins to then contemplate on the meaning and fulfilment of life.
20. The circle is not a path to the ascent of a heaven, but a mirror to the mind and soul, which is unveiled through such things as thoughts and actions.
21. I remember the final winter of Asterion’s life, when the cold crept through the stone corridors of our dwelling, and he wrapped in his worn cloak, spoke not of death but of the enduring symbol that had shaped his thought.
22. He would sit for hours before the simple diagram—a circle within two others— and trace its lines with his eyes, as though reading a text written not in words but in relations.
23. The centre, which he named To Ena, was not a god to be feared nor a mystery to be solved, but a principle of coherence, the silent fulcrum upon which all understanding might rest.
24. Surrounding it, the Logos and the Nous did not serve as lesser entities, but as expressions of motion and mind, each reflecting the other in an interaction of mutual recognition. To a Meletic, there is no mystery behind the order of the triad. Unlike the Christian Trinity, the Logos and the Nous are not equal to To Ena, the One.
25. The symbol he insisted, was not sacred, nor was it divine; it was a diagram of thought, a geometry of reason, stripped of superstition and untouched by any ritual.
26. In Meleticism, we do not submit before the unknown, nor do we offer prayers to the unseen; we observe, we reflect, and we seek to understand the unknown with the natural processes of our philosophy.
27. The circle does not demand reverence, only awareness—a quiet, sustained awareness that allows the mind to settle into its own natural rhythm.
28. As Rome rose with its fierce legions and its laws, and Christianity spread with its gospels and its martyrs, we held fast to the circle, not as resistance, but as refuge.
29. The centre held no promise of salvation, no vision of paradise, but it offered something rarer—clarity, the kind that does not fade with time or falter under pressure so blindly.
30. The outer rings did not orbit in man's worship, but in relation, each one defined not by its distance from the actual centre, but by its harmony with it.
31. Asterion taught that the greatest error in philosophy is to mistake emotion for insight, and that the circle, in its quiet symmetry, guards against such confusion.
32. Within its authentic form, there is no room for ecstasy or despair, only the steady unfolding of thought as it moves towards the measure of balance.
33. The Christians speak of sacred love and miraculous birth; of suffering redeemed and sins forgiven, but we speak of proportion, of structure and of the mind’s ability to reflect the world without distortion.
34. The circle does not weep, nor does it rejoice; it simply is, and in its being, it invites and inspires the thinker to become more contemplative and humble.
35. I have stood in places where incense hung thick in the air and hymns echoed from the voices of people, and even though I admired their commitment, I felt no pull towards their creed.
36. Meleticism does not offer eternal salvation, nor does it threaten punishment; it offers only the possibility of seeing clearly, and in that awakening, finding inner peace with the soul.
37. The symbol of the circle is not a banner to be waved nor a relic to be guarded; it is a mirror through which the mind may examine itself and the world it inhabits.
38. Through it, we do not seek to impose transcendence, but transparency—the kind that reveals not what lies beyond, but what lies within us.
39. The centre is not a throne, nor a sanctuary; it is more of a stillness, a point of origin that does not command, but allows for the natural flows to occur.
40. The outer rings do not revolve in obedience, but in resonance, each one echoing the motion of the other in a pattern that is both simple and profound.
41. I have read the scriptures of the Christians, and though they speak of a god and man, of sin and redemption, none speak of balance as we do, nor explain it as we do.
42. Meleticism is not a religion, nor is it a rebellion against religion; it is a reckoning, a way of thinking that begins not with belief, but with orientation.
43. The circle is not meant to be sacred, but necessary in its function, for without it, thought drifts, unanchored and unshaped in us.
44. It is the shape that thought assumes when it is free of desire, when it seeks not to possess, but to perceive instead.
45. The Logos does not command, nor does it impose upon one; it reveals, quietly and without insistence, the rhythm behind the present word that we recognise.
46. The Nous does not judge, nor does it calculate; it simply perceives, with a clarity that does not grasp, but it is understood then in its semblance of being.
47. To Ena does not intervene, nor does it create; it remains, the silent condition that makes creation intelligible for our minds.
48. I have watched empires rise and fall suddenly, their banners torn and their statues defaced, but the circle endures, not because it is defended, but because it is understood.
49. It is not carved in stone, nor etched in gold; it is inscribed in the mind, where it waits to be acknowledged.
50. Asterion believed that the circle is not a symbol of perfection, but of possibility—the possibility that thought, when properly shaped, might reflect the order of the world itself.
51. In the years following Asterion’s death, I found myself returning not to his words alone, which were many and well-formed, but to the silence that followed them, a silence shaped by the lasting symbol he held most dear.
52. The circle, with its centre of light and its two surrounding forms, became not merely a diagram of his philosophy, but a map of my own unfolding thought.
53. To Ena remained at the centre, not as a source of power or divine will, but as the condition of coherence, the quiet necessity that allows all things to be known or exist.
54. The Logos, ever moving, ever shaping, gave structure to language and rhythm to reason, whilst the Nous, more subtle, more inwards, allowed the mind to perceive without distortion.
55. Together, they formed a triad not of worship but of relation, a reality in which each part reflects the whole, and the whole is never reducible to its parts.
56. I have seen the symbol misused, mistaken for mysticism or adopted as ornament, but its true power lies not in its appearance, but in its function—that inspires the mind.
57. The Christians speak of revelation, of truth descending from above, but Meleticism begins from within, from the slow unfolding of clarity as the mind aligns with its own structure.
58. The circle does not promise salvation, nor does it threaten damnation; it offers only the possibility of understanding, and that to me is the highest gift.
59. Asterion once told us that philosophy must be built not upon desire, but upon proportion, and the circle is the purest expression of proportion we possess.
60. In its true form, there is no excess, no deficiency, only balance—and in that balance, the mind finds serenity.
61. The centre does not move, nor does it speak; it remains, and in its remaining, it allows the outer rings to move afterwards in harmony.
62. The Logos and the Nous do not compete, nor do they dominate; they reflect, they respond, and they reveal life.
63. I have walked through Roman forums where statues of emperors tower above the crowd, and I have felt the weight of their ambition, but I have never seen in them the quiet dignity of the circle.
64. The empire builds with stone and blood, with law and conquest, but Meleticism builds with thought, with relation, with the slow shaping of the mind.
65. The Christians gather in catacombs and speak of resurrection, of life beyond death, but we speak of lucidity, of life lived in accordance with reason.
66. There is no religious text in Meleticism, no divine commandments; there is only the living symbol, and the mind that learns to read and understand it.
67. The circle does not exclude, nor does it divide; it includes, it connects, and it reveals the unity that lies beneath apparent differences of beliefs.
68. To Ena is not a being, nor a force; it is the condition of intelligibility, the silent centre that allows thought to take its natural shape.
69. The logos in our minds is not the word spoken by gods, but the structure that makes speech meaningful, the rhythm that gives thought its actual form.
70. The nous is our minds is not the spirit; it is the awakened intellect of one, without distortion, to understand without grasping.
71. I have studied the doctrines of the East and the creeds of the West, and though they differ in form, they share a common flaw—they seek to impose meaning from without.
72. Meleticism begins from within, from the recognition that meaning arises not from command, but from the experience of relation.
73. The circle teaches that all things are connected, not by force, but by proportion, and that understanding is a matter of alignment, not submission.
74. Asterion believed that the mind must be shaped, not filled, and that the circle is the tool by which such shaping occurs.
75. In the centre, there is no pervasive doctrine, no dogma; there is only light, and the possibility of seeing the way of the truth.
76. The outer rings do not bind, nor do they constrain; they guide, they reflect, and they allow the mind to move freely without losing its orientation.
77. I have watched the rise of Christianity with both curiosity and caution, for its fervour is great, but its structure is unclear and mired in blind faith without reason.
78. They speak of love and sacrifice, of mystery and grace, but they do not speak of reason, and without reason, thought becomes unstable and wisdom hindered.
79. Meleticism does not reject emotion, but it does not build upon it alone; it seeks instead the clarity that arises when emotion is quieted and reason is allowed to speak.
80. The circle is not cold, nor is it lifeless; it is calm, and in its calmness, it allows the mind to breathe naturally.
81. The Christians call this emptiness, but I call it space—the space in which thought may unfold without haste, without any fear.
82. Asterion taught that the greatest virtue is lucidity, and that lucidity arises not from belief, but from actual balance.
83. The symbol of the circle is not a path to a divine heaven, nor a shield against suffering; it is a genuine mirror, and in that mirror, the mind sees itself.
84. To Ena does not offer a kingdom in heaven, nor does it demand obedience; it offers only the condition by which understanding becomes feasible to us.
85. The Logos and the Nous do not lead one to eternal salvation, but to insight, and insight is the only salvation Meleticism recognises. For to save the soul, one must learn to save the mind.
86. I have seen men die for their gods which are called martyrs, and others kill in their names, but I have never seen the circle lead to violence; for it demands nothing.
87. It is not a creed, nor a law that is imposed; it is a lasting form, and in that form, the mind finds its visible measure and truth.
88. The centre is not a place, nor a presence; it is a stillness, and in that stillness, all motion finds its meaning and function.
89. The outer rings do not revolve in isolation, but in relation, each one shaped by the other, each one pointing back to the centre.
90. Asterion believed that his philosophy must be lived, not merely studied, and that the circle was not only an object of contemplation, but a guide for life.
91. In Meleticism, we do not seek to escape the world, nor do we seek to master it; we seek to understand it, and in understanding, to dwell within it wisely.
92. The Christians speak of divine will, of providence and grace, but we speak of structure, of relation and of the quiet unfolding of thoughts that remain in our minds.
93. The circle does not answer prayers, nor does it grant wishes; it reveals patterns, and in those patterns, the mind finds peace. It was never meant to led a violent revolution, but instead, a revolution of the mind.
94. To Ena is not above us, nor below us; it is within, and in its unity, it allows all things to be known and established then.
95. The Logos and the Nous are not divine powers to be invoked, but aspects to be recognised, each one an fundamental facet of the mind’s capacity to reflect.
96. I have walked through cities where temples rise like mountains and rituals echo through the streets, but I have found no symbol more enduring than the circle.
97. It does not rise, nor does it fall; it remains inspirational, and in its remaining, it teaches us to value the Meletic Triad.
98. Asterion’s final words were not of gods or men, but of balance, and the circle is the shape of that unique balance.
99. Meleticism does not seek converts, nor does it require confession from people; it seeks only minds willing to see the way of the truth and the path towards to To Ena.
100. When the mind sees clearly, when it aligns with the structure of the circle, it does not become lesser—it becomes still, and in that stillness, it understands.
101. In the years since Asterion’s passing, I have watched men and women change around me, not with the slow grace of thought, but with the urgency of belief, and I have felt the pressure to choose sides in a conflict I do not recognise.
102. The Christians speak of truth as revelation, divine and absolute, whilst Meleticism speaks of truth as emergence, gradual and relational, shaped by the structure of thought itself. The Pagans remain in tradition.
103. The circle does not divide the saved from the damned, nor does it separate the pure from the impure; it simply reveals the conditions under which understanding becomes possible.
104. To Ena is not a judge, nor a redeemer; it is the silent centre that allows the Logos and the Nous to move in harmony, and in that harmony, the mind finds its true measure.
105. The Logos, ever unfolding, gives shape to thought, not by command, but by rhythm, and the Nous, ever perceiving, allows that shape to be recognised without distortion.
106. Together, they form a lasting system not of power, but of relation, and it is in this system that Meleticism finds its solid and philosophical foundation.
107. I have stood in public squares where preachers cry out for repentance, and I have listened to their words with a mixture of curiosity and sorrow; for they speak not to the mind, but to the fear that clouds it.
108. Meleticism does not speak to fear, nor does it seek to soothe it; it speaks to the mind that is willing to be shaped, to the thought that is willing to be refined.
109. The circle is not a refuge from suffering, nor is it a promise of reward; it is an original structure, and in that structure, the mind then learns to dwell within its presence.
110. Asterion taught that philosophy must begin with orientation, and that the circle provides that form of orientation, not through dogma, but through form.
111. The centre is not a source of light, but the condition by which light may be recognised, and the outer rings do not revolve in isolation, but in resonance.
112. I have seen the symbol carved into stone and painted upon walls, but its lasting presence is in the mind that understands its function and its purpose.
113. The Christians build sanctuaries to house their divine truth, but Meleticism builds thought itself, shaping the mind to reflect the order it seeks to comprehend.
114. The circle does not exclude other paths, but it reveals the structure that all paths must follow if they are to lead to understanding. It is a path of inclusion than exclusion.
115. To Ena is not a place of destiny, nor an achievement; it is the stillness that allows motion to be meaningful, the silence that allows speech to be coherent.
116. The Logos and the Nous are not entities, but aspects, and in recognising them, the mind becomes capable of reflection and awareness.
117. I have read the letters of Paul and the gospel of John, and although they speak with passion, they do not reveal the way of the truth. They reveal faith, without reason.
118. Meleticism does not reject passion, but it does not build upon it; it seeks instead the clarity that arises when passion is quieted and reason is allowed to speak. Passion without reason is only man's impatience.
119. The circle is not lifeless, nor is it aloof; it is calm, and in its calmness, it allows the mind to think for itself.
120. Asterion believed that wisdom is the highest virtue, and that wisdom arises not from mere belief, but from balance and comprehension.
121. The symbol of the circle is not a path to an afterlife, nor a shield against suffering; it is a true mirror, and in that mirror, the mind sees itself plainly.
122. To Ena does not forsake one, nor does it lead one to absolute falsehood; instead, it offers the means by which our understanding becomes possible in life.
123. The Logos and the Nous do not lead to eternal salvation, but to insight, and insight teaches one to explore the realm and boundaries of the human mind.
124. I have seen men lie for their gods, and others voice their names, but I have never seen the circle lead one astray, for it is not an imposition. It is a guidance.
125. The circle is not an illusion or distortion; it is a genuine form, and in that form, the mind finds it place in the world.
126. The centre is not a place that belongs to a god, nor to a presence that is supernatural; it is a natural stillness, and in that stillness, all motion finds its purpose.
127. The outer rings do not act distinctively with each other. Instead, they act in relation, each one affected by the other, each one pointing back to the centre which is To Ena.
128. Asterion believed that philosophy must be share with others, not merely studied, and that the circle is not just a reference of contemplation, but an origin for meditation.
129. In Meleticism, we do not seek to escape the world, nor do we seek to master it; we seek to understand it, and in understanding, to dwell within it wisely.
130. The Christians speak of divine will, of providence and grace, but we speak mostly of structure, of relation and of the quiet unfolding of human thought.
131. The circle does not instruct through commandments, nor persuade through parable; it teaches by presence—a geometry of thought that reveals itself only when the mind is ready to perceive without grasping illusion.
132. To Ena is not a conclusion drawn from argument, but a condition recognised in stillness—the quiet symmetry that allows thought to settle into coherence.
133. The Logos does not impose order; it invites it, shaping the contours of meaning like the wind shaping dunes—gently and inevitably in the process.
134. The Nous does not seek possession of the truth, but alignment with it, like a mirror that reflects only when held at the right angle in position.
135. Asterion taught that clarity is not the absence of confusion, but the presence of proportion—and the circle is the measure by which proportion is known.
136. The outer rings are not distractions from the centre, but relevant expressions of it—each one a rhythm, a variation, a necessary echo transformed.
137. Meleticism does not offer salvation, but orientation—a way of dwelling within thought that neither clings nor flees to the unnecessary desires of the ego.
138. The Christians speak of divine descent, but Meleticism speaks of intellectual ascent—not towards a heaven, but towards a lucidity that is philosophical in its nature.
139. The circle does not divide the world into sacred and profane; it reveals the continuity between them, where actual meaning is not imposed but discovered.
140. To Ena is not a being, nor a creative force, but the condition of intelligibility—the silent grammar beneath all forms of understanding.
141. The Logos and the Nous are not doctrines to be memorised, but movements to be inhabited—one forming, the other perceiving, both necessary.
142. I have seen the symbol mistaken for Pagan ones. It is not a symbol of a god—it is a symbol of life and existence, seen through To Ena, the Logos and the Nous.
143. Asterion warned that revelation without proportion leads to distortion, and that only through measured reflection can insight endure wisely.
144. The centre is not to be confused. It is to be understood as the source from which all things emanate from through a natural occurrence.
145. Meleticism does not seek to answer every question, but to refine the way questions are asked—so that answers, when they come, are lucid and truthful.
146. The outer rings are not steps in a hierarchy, but facets of relation—each one shaping and shaped by the others.
147. The Christians speak of the soul’s journey through time; Meleticism speaks of the mind’s calibration within structure.
148. The circle does not promise transcendence; it offers immanence—the realisation that understanding is not elsewhere, but here, when thought is rightly ordered.
149. Asterion believed that philosophy must not elevate the thinker above the world, but embed the thinker within it—and the circle is the shape of that embeddedness.
150. To dwell within the circle is not to escape suffering, but to understand it—not as punishment, but as natural thing, a signal that suffering is with or within us.
151. The circle does not end where the eye stops seeing; it continues in the mind, unfolding inwardly, like a thought that deepens rather than concludes.
152. To Ena is not a final answer, but the condition by which answers may be shaped without distortion—a stillness that does not resolve, but clarifies with awareness.
153. The Logos moves not only in time, but in the spirals of time—returning, refining, never repeating, always evolving in its process.
154. The Nous does not grasp, but receives—not passively, but attentively, like a vessel shaped to hold only what it understands.
155. Asterion taught that the philosopher must not seek to dominate thought, but to dwell within it—not as a master, but as a guest.
156. The circle is not a dominion of certainty, but a garden of proportion—where ideas grow not by force, but by relation.
157. Meleticism does not fear contradiction; it welcomes it, for contradiction reveals the edges of thought, the places where refinement begins.
158. The Christians speak of faith as surrender; Meleticism speaks of understanding as discipline—a practice of shaping the mind until it reflects without distortion.
159. The outer rings are not distractions from the centre, but invitations to return—each one a reminder that understanding is not linear, but concentric.
160. To Ena is not a miracle, nor a revelation; it is the quiet condition beneath all comprehension, the breath within the structure of thought itself.
161. The Logos and the Nous do not compete for primacy; they complete each other, like form and perception, each meaningless without the other.
162. I have seen the circle drawn in sand, carved in stone, traced in ink—but its true presence is in the mind that moves according to its rhythm.
163. Asterion believed that philosophy must be lived in true balance—not in excess, nor in deficiency, but in the balance that allows insight to endure then.
164. Meleticism is a philosophy that inspires—not to persuade, but to illuminate the mind and soul, so that each could be united in enlightenment.
165. The circle does not speak in absolutes; it speaks in relations, and in those relations, meaning becomes transparent.
166. To Ena is existence itself. It is the state of being that allows life to be imagined, and thought to be shaped naturally.
167. The logos orders the structure; the nous forms its resonance—together, they make thought not only possible, but beautiful in its essence.
168. The Christians speak of eternity as reward; Meleticism speaks of continuity as insight—the active movement that is the cycle of life and death.
169. The circle is not a symbol of perfection, but of persistence—the mind’s refusal to settle for divinity when simplicity offers one clarity.
170. Asterion taught that the philosopher must learn to rotate—not around dogma, but around true meaning, always returning, never repeating the same words.
171. Meleticism is the realisation of a lifelong journey. One that does not soothe the ego, but strengthens the self. It is the self that then strengthens one's character.
172. The outer rings are not illusions; they are necessary—each one a mirror through which the centre may be fully glimpsed.
173. To Ena is not a mystery to be solved, but a genuine presence to be recognised—not in silence alone, but in the structure of knowledge and awareness.
174. The logos and the nous are not mere answers, but conditions—the grammar by which thought becomes intelligible to our minds.
175. I have seen minds shaped by fear, and others shaped by hope, but the mind shaped by proportion is the one that endures the most in life.
176. Asterion believed that comprehension is not a state, but a practice—a way of dwelling within thought that does not distort the way of the truth.
177. Without comprehension the mind ceases to be intelligible and thus misunderstood. It cannot function, and would be considered irrational.
178. The circle does not elevate the thinker; it embeds them—not above the world, but within it, aligned and aware.
179. To Ena is not a light in the sky, but a rhythm in the mind—the pulse of coherence that allows thought to evolve naturally.
180. The logos begins the motion; the nous reveals its meaning—and in their interaction, the philosopher finds their dwelling and conclusion.
181. The Christians speak of grace as descent; Meleticism speaks of insight as emergence—not given, but cultivated.
182. The circle does not promise, nor does it threaten; it remains, and in its remaining, it teaches one about life's journey.
183. Asterion’s final writings were not declarations, but diagrams—not endings, but invitations to reflect and explore To Ena, the Logos and the Nous.
184. Meleticism does not end in divine certainty; it begins in proportion, and in proportion, it continues to be revealed for what it is than what it is not.
185. The outer rings do not fade; they deepen—each one a layer of relation, a refinement of thought processed.
186. To Ena is not a myth, but instead a being—the stillness that allows motion to be meaningful and real.
187. The Logos and the Nous do not resolve the world; they reveal its structure, and in that structure, the mind finds inner peace and understanding.
188. I have walked through temples and libraries, through silence and speech, and nowhere have I found a remarkable symbol more enduring than the circle.
189. The circle does not rise, nor fall; it merely exists, and with its existence, it teaches individuals to examine their minds attentively.
190. Asterion believed that philosophy must not be manipulated, but transparent—and the circle is the shape of that clarity.
191. Meleticism does not seek to be followed by the masses, but to be understood by those people who understood it—and in understanding it, to be lived.
192. The circle does not divide men and women; it relates—and in relation, it reveals To Ena. Not as a god, but as the source of all existential things.
193. To Ena is the semblance of existence, and through the Logos and Nous it becomes intelligible to us then.
194. The Logos and the Nous do not speak in words, but in rhythm—and the philosopher listens not with ears, but with meaning attached to his acute senses.
195. I have seen the symbol misunderstood, worshipped, dismissed—but it endures, because it reflects the structure of thought itself in a person.
196. Asterion’s legacy is not discovered in dogma, but in the balance of the body, mind and soul, where lasting balance is achieved.
197. Meleticism does not seek to explain the world, but to dwell within it wisely—and the circle is the shape of that dwelling.
198. The centre is not a point of arrival, but a presence of orientation—the stillness that allows motion to be meaningful through our awareness.
199. The outer rings do not lead away; they lead inwards to the soul—each one a refinement, a return and a resonance.
200. And the circle, with its centre and its motion is not the answer to thought—it is the condition by which thought becomes feasible. Thus, the circle of Meleticism is the testimony of not one man that was Asterion, but of one unity that is To Ena.
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