The Non Creation Of To Ena (Η Μη Δημιουργία του Ενός)

-From the Meletic Scrolls.

The unique question about the origin of (Το Ένα) the One has been enquired with ontological references or cosmological inferences and presumed to be indeterminate, but the truth is that the non creation of To Ena is not indeterminate, because its state of being can be explained and understood in the general contexts of Meleticism. Unlike the perpetual question of who created God, the question of who created To Ena can be reasoned, because To Ena was never created. Creation implies action in time of which would involve transformation. To Ena is invariable permanence. It cannot become anything from what it already is.

It was neither created nor can it be destroyed. It is not a creation that aroused from nothing, or a state of being that derived from nonexistence. According to Parmenides' philosophical position, nothing comes from nothing. Thus, the argument for its creation would presuppose that To Ena derived from nothing and was created into existence. To Ena is eternal and immutable in its existential nature. The assumption of its creation would contradict its absolute nature and true essence.

Who created the To Ena? No one created To Ena. How do I know this to be conceivable? Because it is a state of being that neither evolves or becomes something else. It is not subject to creation. Its existence is not contingent on creation or the act of creation like a god. It did not create the cosmos. The cosmos is a reflection of the influence of To Ena. Such things as matter, energy and other relevant things of existential value are derivative of To Ena. To Ena operates like a cosmic force that animates life that includes our material world, nature and the cosmos.

Therefore, To Ena could never be derivative of anything, because it would negate its immutable state of being, or reduce it to a process of multiplicity that included itself. Creation implies an intrinsic process, a beginning or a transition from non-being to being. However, To Ena is not a part of that ontological process that develops with time. It simply is without cause, without origin, and without creation. To claim it was created would nullify its essential nature as pure and unchanging being.

Where did To Ena come from? To Ena did not come from anywhere, because it is not something that came into being. It is the ground of being itself, the source from which all emanations flow, but it is not itself a product of anything that is substantiated by creation. If it had derived from something, it would have been contingent on that thing and be a part of the realm of change and becoming. To Ena is beyond that evolving process. Its necessary being is the oneness that represents all universal existence.

Why can To Ena not be derivative of anything? Because derivation implies change, dependence or a process that none of which apply to To Ena. If To Ena was derived from something, it would belong to the specific realm of multiplicity and becoming, which is contrary to its oneness and immutability. It would also suggest that something more fundamental than To Ena exists, which reduces its status as the highest state of being. To Ena is not part of the process of becoming, but is the foundation that allows all becoming to occur. It is like the underlying force that animates existence. It is the arche or beginning that defines the first principle.

It does not itself change, but its emanations give rise to the changing multiplicity of the cosmos that is verified in its transparency. Because we are bound by the concepts of causality and change, we struggle to conceive of something that simply is without origin, without becoming. This is perhaps part of the reason why achieving unity with To Ena requires transcending the intricate faculties of the mind and the acute senses. To Ena can be reached in intellection through profound consciousness. It cannot be fully understood in the apparent sense of physicality, because it has no necessary process that has a beginning and an ending, as we know it to mean and personified through the physical realm. It has a metaphysical nature.

These are limitations of the physical realm, where everything is defined by beginnings, processes and endings. Our physical reality is governed by time, change and the cycle of creation and destruction. To Ena, however, exists outside of this paradigm. It is timeless, changeless and without the continuation of a process to correlate its nature. It cannot be construed through the senses or reason alone, because both rely on observing processes and forms in the material world. The mind itself is conditioned by these established limits.

Consciousness is the link that connects us with the One. Through deep contemplation, meditation and self-awareness, we can transcend the reality of change and intuitively perceive the presence of To Ena, not as a concept to be fully understood in the creational sense, but as a reality to be experienced as being natural and universal. The oneness within us that is our intrinsic unity of mind, body and soul becomes the pathway to experience the greater Oneness of To Ena. It is as if by peeling away the existential layers of multiplicity within ourselves, we uncover that fundamental unity, which resonates with To Ena.

The non creation of To Ena can be described through the lens of eternal being. To consider its pure state of being, we must first acknowledge that in the context of our material existence, everything we encounter is subject to the law of causality that everything has a cause, and everything is born, grows and eventually decays. However, To Ena in its purest form, transcends this active chain of causality. To Ena does not have a creational origin because it simply is. It is beyond the realms of time, cause and creation.

Its existence is not contingent upon any prior state or event. It is the very foundation of being itself, existing outside the cyclical processes of birth, life and death that we observe in the material world. In a sense, To Ena is self-sustaining. Its existence is inherent and constant, not derived from anything else. It does not evolve, nor does it transform, because to do so would imply a dependency on a previous state, and this would violate its essential nature of being absolute and unchanging. This would also make it comparable to an existence of creation.

If we are to understand To Ena as being pure in its state of being, we must detach from the notion that everything must have a starting point or a creator. Instead, we must think of it as the philosophical ground of all existence, yet not part of any unique sequence of events that dictates its existence. Just as the infinite ocean exists in a state of perpetual presence, unaffected by the waves on its surface, To Ena is the absolute reality that remains unaffected by time, change or any process of becoming.

To Ena cannot have a cause, because the concept of cause and effect does not apply to To Ena. It is the only true being which is pure, eternal and immutable. To enquire into its origin is to misunderstand its nature, for To Ena is not a thing that is produced, nor is it a product of some initial state of being that has unfolded with divine creation. It simply is, and that is the only state that can define its essence. Its purity lies in this unconditioned, non-originating existence. It is undivineness.

To Ena is beyond the known limitations of time, change and causality. This view offers a different kind of clarity compared to traditional religious explanations that often struggle with the paradox of an eternal creator or god. Thus, Meleticism gives us answers to the state of being of To Ena and its oneness in regard to universal existence. What we discover with To Ena is not only the path to our truth, but the empowerment of the self, the awakening of the soul and the presence of the ousia. The whole truth is yet to be revealed with one answer, but what lies beyond our understanding is a truth that reflects our ineffaceable reality.

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