(The Philosophy Of Meleticism) Part 1

-From the Meletic Scrolls.

Meleticism means in ancient Greek contemplation and study of which my philosophy is based on its origin. Meleto means to think. Ever since the times of the wise philosophers, thinking has formed a great part of discovery and establishing innovative ideas. Ideas that would inspire new concepts and beliefs.

Philosophies were founded on the principles of thought. Logic and the utility of the nous were then introduced. The Meletic learns to broaden his or her knowledge and wisdom with the realisation of conscious thought.

It is a profound journey that will last a lifetime and one that will enlighten the mind of the Meletic. It will test the conviction of that person. The motto of the philosophy of Meleticism is, "Observe life, study what you see, then think about what it means".

(To Ένa ) is the One which all things come into existence in the cosmos, nature and reality. It is the source from where all things emanate from. It is pure being in an absolute state. It is no creator, nor was it created. It cannot create nor destroy.

It is important to denote that To Ena functions in order with nature and the cosmos, within an established hypostasis. It is the first cause. The essence of To Ena is universal and the cosmos is its constituent. The Logos is that which is the reflection of the celestial relation between the cosmos, nature and reality. It is primarily seen in the laws of nature. The Logos is not designed by a divine force that is an invisible demiurge.

Instead, it is an immanent presence that defines the logical order of the cosmos and nature. There must be an indivisible structure in the universe of which things function in accordance to the laws of nature.

If everything that is involved with the process of animation were to die and remain in that invariable state of non-existence through the culmination of that process, everything ultimately would have to be dead and nothing alive in the universe.

That is the reason the Logos is the mechanism for all existence between the metaphysical and physical realms. The structure of the cosmos and nature is unifiable in its substance and concept.

The Logos is the supreme reason that defines our thoughts. It is the known instrument for the principles of logic. The Logos is the mechanism of thought that we establish as our basis for rationality. It is also the foundation of cosmic law and order, which determine physical reality through characteristics and operations of the natural world.

It is the universal order. Intelligence and intellect are related to logos in their capacities and design. The Logos permits the mind the access to our thoughts and the ability to make those thoughts particular and reliable.

It is the most effective method to apply when comprehending the existential world and its intricacies. The six fundamental essences of the logos in Meleticism are, eidos (form), aition (cause), hypolepsis (conception), aesthesis (perception), catanoisis (comprehension), and noema (recognition).

In Meleticism we are taught about the importance of the Nous and how it operates through our mechanisms of thought and logic, with To Ena and the Logos. The Nous is important to the thinking of a Meletic. It is also the reason we apply to the cosmos and nature. It forms or shapes true substance into existence. It traverses potentiality and becomes actuality.

What we learn is the reason for why things happen and what purpose do these things teach us? This is why examination is used and why time is spent on attempting to reveal the actual meaning of things that we experience. This is what distinguishes rationality from speculations.

A person who aspires to better understand his thoughts, is a person that is convinced and committed to an explanation. It is not uncommon to have doubt about certain things that appear too difficult to answer or resolve.

The Nous is an instrumental tool that measures our intelligence and at the same time reflects our intellect. It is what defines such things as matter, natural phenomena and our reality. It is the universal mind in the metaphysical sense.

Within the macrocosm of the Meletic triad is a triad that is the microcosm.

The mind as the One is the internal source of unity and consciousness.

The logos (lowercase) represents human rationality that organises thoughts.

The nous (lowercase) denotes human intellect that refines and shapes understanding.

The Hyparxis is the embodiment of existence. In the case of the cosmos, it is the manifestation of both the Nous and Logos. In the philosophy of Meleticism, this system is reliable. It serves as the foundation of the inference of how the cosmos operates in unison.

Neither the concepts of To Ena, nor the Logos and Nous are intended to be complex. Natural phenomena are not excluded from this belief or the synchronisation of things. The things that are excluded are the supernatural things that are beyond the boundaries of the perceptible world.

The Hyparxis is merely a measure of all things or ideas that are based on reason that is called the nous. It is nothing more or less than cosmic existence. To Ena releases the emanations. The Logos controls the emanations. The Nous forms from the emanations.

The ena rhei is the harmony of the mind, body and soul, with the existing cosmos and nature. This harmony is conducive to the well-being of a person in every aspect, mental, physical and emotional. It is a peace and awareness of the external and internal things that encompass or influence our world daily.

A gradual flow that comes directly from To Ena and gives us equilibrium. Meditation permits us to reach a state of mind where we can reach this harmony that emanates from the core of the mind, body and soul. It is a particular harmony that not only gives us comfort and unity, but it as well awakens our senses and perception.

It is a natural flow that reaches inward to our stream of consciousness. The mind, body and soul are a fundamental aspect of the philosophy of Meleticism. Everything in our lives that transforms into change, is reflective of our mind, body and soul.

The rheuma rhei or the path of enlightenment is central to the teachings of Meleticism. Enlightenment in itself is not reached by meditation alone. It is consciousness that permits one to be truly enlightened. It is a path that not only tests the will of a person, but the discipline of the mind, body and soul.

This path begins with the ena rhei. What is learnt about the rheuma rhei is its nature and the essence of our underlying soul. The cosmos, nature and reality define our world, but enlightenment defines us in the philosophical sense.

There are three states of enlightenment. The highest, (Ipsilos) the middle, (Mesis) and the lowest, (Hamilos). The highest is the mind, the middle is the soul and the lowest is the body. It is the order of the nous. It is built upon the foundation of thought and principles.

Within the belief of Meleticism, there is not an actual embodiment of any god that takes precedence over the vast cosmos, but the relativity of an existential presence that is universal and can be construed, as the one or the Enas. There is no creation, for being cannot come from non-being.

What there is of being is emanation. It is the Logos by which cosmic law governs along with natural laws. Essentially, the Nous defines the logical paradigm of the cosmos through such methods as mathematics, physics, observation and the senses that we understand with the application of the mind.

To admit to a necessity for a god, would be only inserting one into our minds, for the sole purpose of describing the origin of the cosmos. To Ena has no limits and it cannot be just reduced to the specificity of words, since words invariably have limits. It is immaterial and beyond the concept of reality, but it functions with reality.

Our mind is the source for our consciousness. The cosmos has no semblance of consciousness to be examined. It is an existence that defines our own existence. We dwell in the microcosm that pertains to the macrocosm which is the cosmos. Thus, our human nature is related to the nature of the universe.

Meleticism does not posit that the cosmos had an origin that was divine in its nature. What is believed by the Meletic is that the To Ena shaped the cosmos and nature. It is believed that an atom was the first form of matter that emanated from To Ena.

Matter and energy are the two basic components of the entire cosmos. Before these components, there was empty space. The cosmos is perceived to be either finite in omnilism or infinite in infinitudism. Meleticism believes that the cosmos has evolved and will continue to evolve. Our cosmos could be in the end infinite in spatiality or merely finite in its absolute nature.

The elements that constitute the cosmos are composed of matter, such as the sun, the moon, the stars, the planets amongst other things. The cosmos exists, just as we exist in our composite of elements. It is governed by natural and cosmic laws established.

As human beings we are limited in our capacity to know, when the cosmos originated or where does its boundaries end? The best that we can do is observe, study and discover what the cosmos means in its actual existence.

The belief in Meleticism is that the first form of matter that came into existence was an atom that was comprised of particles in the cosmos. It is the smallest, divisible constituent part or unit of something that is invisible. Atoms are not created in the physical sense of creation or can they be detected by the human eye. Meleticism does not equate the notion of creation to the fundamental substance and nature of atoms, because it would imply a creator.

Although we cannot see atoms as in a manifestation, we know they exist in the cosmos. What they represent is the first semblance of matter. Once we comprehend that inception, then we are able to conceive that atoms are not only relevant to matter, but they are reflective of what matter constitutes.

Particles in themselves manifest in such things as dust, but the particles in the atoms of the cosmos remain invisible to us. Matter without a form is an empty substance, just like a mind without thoughts is an empty space.

The concept of the afterlife being a place of heaven or hell is considered irrelevant, since it is mostly an idea than a reality. It is a concept based on faith than reason. The cosmos is indifferent to our elaborate mythologies or doctrines. It is not intended to be anything more than a reference and origin to our primary existence.

No one can know with absolute certainty what happens after death, but we do know that our bodies cease to exist in their function. There is the Meletic belief that when we die, our atoms will become incorporated into nature and the cosmos. Thus, returning to its origin. There is the notion of panta rhei that nothing remains stagnant but is in a flux.

Even after death, atoms continue in some capacity. We are a part of the repetitive cycle of life and death. From To Ena we come into existence, and from it we return to its natural source. After death three things occur. First, the soul fades into the breath of nature, the ousia returns to To Ena, and the atoms of the body disperse into nature. In the end these things return to their origin.

The levels of reality in their order of temporal relevance. To Ena, the Logos, the Nous, Consciousness and Matter. To Ena is the highest form of reality. It is indivisible and invariable. The Logos is the second highest form of reality. It is logic and immutable.

The Nous is the third highest form of reality. It is reason and intellectual. The Consciousness is the fourth highest form of reality. It is awareness and perceptible. The Matter is the lowest form of reality. It is the substance of material existence.

All of these particular forms of reality are conditioned to their actual function and understanding. It is how we perceive reality in its concrete or abstract forms of being. It is the instrumentality of the mind.

The world that is known to us as existential reality is a complex model of ideas and thoughts that embody the conceived notion of the levels of reality. Reality is the reflection of a set of things affected, by the transparency of change of which motion is the cause of that change. Reality is constantly changing in a flux of motion that takes form into matter or phenomena.

It is the measure of all ontic things that are quantifiable. It is like a screen on a computer that is composed of small pixels that emit light to form images or the photoelectrons of a photo.

Immanence and transcendence are two realms of perceptions that are dealt in philosophy. They have opposite meanings and perspectives. In Meleticism, immanence is related to the intrinsic things that are concrete and defined in their forms, whilst transcendence is related to the extrinsic things that are not perceived.

These things do not have a supernatural essence in their origin. They are simply things that are relative to our conception, but are imperceptible in their state of existence. When discussing immanence and transcendence in this philosophy, it is important to distinguish their meaning.

Once more their purpose is to correlate our thoughts with our understanding of how we perceive reality, in accordance to reason and logic. We should learn to discern clearly the difference between things that are intrinsically a natural part of themselves than those things that are extrinsically at best, aesthetic.

In Meleticism, the world of the material things and the world of the ideal things are perceived and described using the utility of reason. It is through reason that we can recognise the validity of things. Material things are transparent and definite in that material substance, but they require ideas in order to explain their forms.

Naturalism gives us the means of their nature, ideas permit us to understand the forms we observe. The foundation to these concepts is composed of matter and their forms, but these forms can be seen in numerous thoughts that embody the potentiality of these material things. Change is a natural part of our world.

We use ideas daily in our lives to describe things that are concrete. Although they are abstract in their usage, ideas have a fundamental value to be exercised. Reason is the application to determine what something ultimate represents.

Contingencies are relevant to the emergence of the understanding of physics and the observation of metaphysics. Essentially, they are conclusive in the study of the physis or nature, which also enables us to examine our human nature.

Whilst necessity is often associated to contingency, the point argued is its causal relation to the physical or abstract world of things. They are not merely a sign of a possibility in Meleticism. Nor an accidental occurrence. They are representative of a natural phenomenon that transpires more often than predicted.

Indeed, there are those things that we might perceive as implausible, but they do not mean that they are not contingent or dependent on something else. Even something so abstract as a concept is predicated on a thought.

What should be understood about contingencies is the fact that they are indicative of nature. The noumenon is a thing that is independent in itself and the phenomenon is a thing generated by a contingency.

Ethics are the principles that relate to right and wrong conduct, or moral and immoral actions perceived. The practice of ethics is meant to enlighten us with a firm basis of respect and virtue of which we could apply with awareness.

How we are governed by ethics will depend on the manner and interpretation of its function in our lives. The concept of ethics is one which we should emulate. It is a discipline that has its just reward and merit. It is a logical system that is effective in a personal capacity, such as a society or a community. It serves either one.

The five Meletic principles of ethics are morality, virtue, justice, logic and equality. Learning ethics enables us to better understand our ethos. It is a sound foundation for our principles and virtuous attainment. It is not about striving for a perfection, but accepting our humanity.

Ethics emphasise the practical importance of developing excellence of character that is reflected in our virtues which in Meleticism are temperance, fortitude, rationality, perservance, wisdom and humbleness.

Morality is not just about recognising the contrast between good and evil or right from wrong in the religious sense. Nor is it a set of social rules, customs, traditions, beliefs, or practices to our behaviour in the social sense. It is a set of personal guiding principles for conduct in the philosophical sense.

What is meant by that affirmation is that it is personified and exemplified by our deeds and virtues of which demonstrate our moral conviction. A person does need to be righteous to edify the foundation of morality.

The concepts of agathon (“the good”) and kakon (“the bad”) in Meleticism represent our character. As human beings, we possess both of these particular traits. It is our morality that differentiates their actions and behaviour.

Justice to a Meletic means that something is equitable and fair. To treat a person with the same justice that you would want to be treated. It is not about exacting revenge or a harsh punishment. Justice must represent the virtue that embodies the truth.

There must be accountability for our actions, as there must be validity for our intentions. Any system of justice must bear reason and impartiality to be able to be considered just in its nature. The laws that are created by men must serve the needs and rights of society, as does the understanding of those needs and rights.

In order to eradicate injustices, there must be a voice to reason. I am not referring to divine justice, but the justice that we human beings establish for the principles of our ethics.

Democracy and the republic are intrinsically part of a concept that is firmly inveterated in our societies and our known philosophies. The principles of justice and equality are espoused in the rule of laws that govern.

Democracy is an ideal system by which our rights should be manifest and our voices respected. A republic is the model that should represent the fundamentals of democracy. Monarchies or oligarchies have no cause to be imposed. They are more detrimental than valuable.

Neither a democracy nor a republic are to be viewed, as the absolute state of governance. It has its flaws, but it is reliable, when the people that govern are not corrupted.

The foundation for both democracy and a republic are oriented for the teachings of philosophical principles. Meleticism embraces the notion of a just democracy and a just republic.

The phren is the source of the infusion of feeling and thought in the philosophy of Meleticism. It is imbued with the deep sense of contemplation and emotion. What we learn and experience of the phren is a state of mind that co-exists and operates with the body and soul.

It can serve also as a healing of the mind. It is a faculty that can enhance our well-being and allow the flows that emanate in our body and soul to be one with the mind in unison. The phren builds upon the foundation of knowledge and judgement. It is like a fountain that gushes with water.

When we contemplate, we are not only chanelling our thoughts, but our feelings too. It is a sensation that culminates in our decisions. It is is the phren that enables our consciousness to know of the sheer capacity of reason and emotions. At its core, it is the embodiment of the nous.

The ipsos nous is the elevated mind. It is considered to be the highest level of thought or rational thinking that a human being could obtain. It is a thing that distinguishes between the notion of an idea and the manifestation of reality.

Once we comprehend its significance, then our ability to rationalise becomes much more coherent. Logic and reason are what nourish the ipsos nous. Its capacity when discovered and explored by our intellect which is the nous, allows us to perceive the relevance of our knowledge.

Knowledge is predicated on ideas and ideas are predicated on thoughts. Our consciousness is the vehicle to reaching this level of thinking. No one is born with the ipsos nous.

It is something that is intuitively gained through meticulous observations and sentience. It should not be understood as the final thought, but more the most developed thought.

The hegemonicon in Meleticism is the source that governs the abilities of the mind. The mind operates in the realms of our consciousness, knowledge and reality. It produces thoughts that form into certain ideas, and it functions with the body and soul within its capabilities.

As for our abilities, the hegemonicon is much more developed and intuitive than our mere conscience. Its capacity to be active allows us the possibility of not only interacting with our body and soul, but it elevates our consciousness to the level of enabling it to progress our abilities.

Our abilities are numerous and considered effective, because of the utility of the hegemonicon. The mind is structured to be prepared to function and adapt at the same time. However, the mind requires other mechanisms to apply such things as rationality, creativity and understanding.

The catanoisis is the understanding of existential things and their reason, cause and effect. When we utilise its primary function, we learn the distinction between the significance of something and its intrinsic essence.

Nature teaches us the lesson to recognise it and know what we can about its function in the universe. There are countless things in life that we shall understand, but there are other things that we shall not.

Knowing about the relevance of something allows us to put things into perspective. We have the capacity to learn about the things that require meaning. It is a meticulous process that begins with observation and ends, with our understanding.

Catanoisis is a tool that can be used for the study of physics and metaphysics as well. A philosophy that has no understanding is one that meaningless.

The koinelogic is common sense that could be interpreted, as practicality. There are things that are more simplified when using common sense. It does not signify that we are reducing our knowledge to a level of ignorance, but more of the notion that we are attempting to reason with the lesser need to specify.

Essentially, it is about being practical in our thoughts conveyed or expressed. Logic in itself is various and is used for many disciplines of philosophy. Koinelogic is merely at times more effective than elaborate logic. We should remember that when addressing an issue or a person, the most applicable logic to introduce is common sense.

There are times, when we should reason with this type of rationality. It is important that we acknowledge that being practical will serve us the purpose of better engaging with others in dialogues or conversations.

In Meleticism, the nomos and physis are related to our laws of conduct and nature. What is significant to know is that we are governed by the laws of conduct that dictate the utility of our morality, but nature is independent of these designed laws.

Thus, we use the principles of ethics, as the foundation for our nomos, and physics and metaphysics for our physis. Both are representative of an instrumentality of logic that operates effectively, with the way we think and act. Human nature is relative to nature.

What makes it particular to nature is ultimately our essence. Our nous assists us to better understand the meaning and purpose of each thing. We should not ignore the signification of one or the other, when discussing the topic of ethics, physics and metaphysics.

Rhetoric is used in the familiar art of persuasion. It is regarded as a skill than a mere repetition of words. It's useful when addressing an audience or engaging someone in a conversation.

Its practice is intended to make a person more conscious about the discipline of words and their validity. How a person chooses to participate with rhetoric will depend on the extent of the knowledge that person has and the ability to be an effective speaker.

Ultimately, its designed purpose as well as its function are to allow a person to master his or her speech and reasoning. When it is used with deceit it is no longer objective.

The propositions and arguments in rhetoric are intended to be logical in their structure and significance. A syllogism is an argument whose conclusion is supported by two premises. An enthymeme is a syllogism with a required but understated assumption.

An enantiosis is an affirmation by contraries. A paralogism is an illogical conclusion. A metabase is a change within an argument from one example to another. An erotesis is a rhetoric whereby a question is asked in a confident expectation of a negative answer.

An epagoge is an argument by means of induction. A prolepsis is an anticipation of an objection to an argument. An antilogism is a false syllogism in which two premises contradict the third premise. An apothegm is an aphorism. A dialexis is a form of reason that concludes the truth by exchange of logical arguments.

Dialectics in Meleticism is described as the instrument of what is considered true, what is considered false and what is considered neither true nor false in its essence. It is a method of usage that is understood, as a form of reasoning based on argumentative dialogue.

Dialectics is not a common practice, although its intrinsic value is thought as relevant, when ascertaining the truth about something that is being contested or argued. The foundation of logic is introduced, as the system by which the truth is revealed. To some it is contradictory to logic and the application of reason is rarely reached, whilst to others it is exposing false beliefs and evoking the fundamental truth.

The premise is an intellectual exchange of constructed ideas between individuals, not the dialectical chaos or opposition between two interacting forces or topics discussed.

The metaphysics of Meleticism is based on the foundation of substance and its causal relation to the physical world. There must be an apparent thing that is material in its essence, in order to be observed in its metaphysical form.

This is where the concepts of the "in esse", "in posse" and "in finis", states are introduced. One means in the actuality, the other in the potentiality, and the last one in the finality. It is not a difficult concept to comprehend, because that which is metaphysical is physical in its origin.

What we observe and interpret is the development of something that can be altered, but it still retains its matter. Even if it could appear that something has indeed lost its essence, the nature of its substance has not. It is the form that has changed.

As with the example of a butterfly that emerges from a cocoon. The butterfly changes its form, but not the composite of its matter. What is relevant in metaphysics are the two components of change and motion. Change is caused by motion, and motion produces change. There is nothing supernatural about the metaphysics of Meleticism.

The physics of Meleticism is determined by the defined forms of matter and their physical relation to existential nature. These forms of matter are divided into two categories, which are animate or inanimate.

They can be variable or invariable. They have properties that are exclusively their own. The scientific method of physics is presumed to be the most reliable in theories and concepts, ever since the studies of Thales and Aristotle.

The wise teachings of philosophy can help us to better understand the numerous discoveries of science and the reason for their phenomena. Without the knowledge of these things, our understanding is incomplete and the validity of the physical things would be reduced to just their matter and not forms.

All of these physical things would have an ousia, which is the essence of something, or the idios which is the property of that something. Form and matter are fundamental to the study of physics, whereas motion and change are to metaphysics. Form and matter interact with motion and change through patterns of time and reality.

Within Meleticism, there is a common concept that is used in both physics and metaphysics. It is a concept that includes three main elements that are Energeia which is actuality, Dynamis which is potentiality, and Entelekheia which is finality.

Within these concepts there are other elements that are more descriptive in their states of being. They are the "in esse", which is actuality, the "in posse", which is potentiality, and "in finis", which is final. These concepts are similar to Aristotles' concepts. The way they operate is due to their state of existence. This is reflected in all types of matter or just abstract ideas.

Motion and change are what are useful for the observation and perception of these states of being. Although reality can makes us perceive something that is strictly material, that thing will still have a form that is either actual, potential or final.

The kinesis is the cause of motion in Meleticism. It is the force that compels life forth. In the study of physics, it is the energy that creates or steers movement. What is relevant about these two observations is the function they represent.

One is merely scientific and deals with movement in general, the other is about the metaphysical realm of things. Both are transparent in their essence and nature. The difference in metaphysics is how things are perceived than merely how they are in their natural substance.

Motion in itself is an example of how the cosmos operates with matter. When we see things in motion, we are observing it and perceiving its causal relation with matter at the same time.

It is not a prime mover in its design, but the force that causes motion into the state of actuality. This motion in Meleticism is the result of the influence of To Ena.

The heimarmene is described as the orderly succession of cause and effect. Some will situate it as fate, but in Meleticism it is purely related to the order of cause and effect.

The Logos is attributed to the order of the cosmos and the heimarmene is attributed to the cause and effects of things, whether they be of natural or accidental causes in their essence or occurrences. It is not necessarily predetermined in its origin, because it can adapt to changes in things.

In general, the heimarmene is to be understood, as how causes and their effects are relative to the established order and structure of the cosmos and nature.

In the philosophy of Meleticism, it is meant to explain the manner in which the Nous and Logos function together. The heimarmene is central to the understanding of the nature of the cosmos.

The prodos in Meleticism is the movement of beings into multiplicity, or how things become multiple in their essence.

Even though, it is primarily associated to movement or motion of things, it is understood to represent the pluralistic nature of how some things in the cosmos or nature operate.

There is a commonality within this process of multiplicity and that is that the prodos demonstrates the capacity of something to be variable and adaptable to change. There is a consistent pattern in the prodos that permits us to observe and study this dynamic pattern of movement into its multiple forms of progression.

Reality is a dimension whereupon its manifestation is displayed in its evolving portal. The prodos involves within its process, the key elements of physical motion between points in space and the mergence of things.

Quantifiable things and qualitative things differ in Meleticism. The perception about quantifiable things is mostly a modern perspective and based on things that can be measured by numbers that define these things in their essence, but qualitative things are mostly perceived by observation.

Where they differentiate from each other as well is the concept that quantifiable things deal with more with the quantity of things that are pluralistic, whereas qualitative things deal more with the quality of nature and one set of things.

Meleticism, embraces the notion of both in certain aspects, although it is relative to the concept of nature than the understanding of numbers. It accepts the universal laws of quantifiable things, but accepts the concept of specificity of qualitative things as being relevant. It believes in the fundamental elements of atoms. However, it goes beyond the simplicity of matter and accepts its nature and function.

In Meleticism, a universal truth is one that is either invariable or definite. It has one uniformity and is to be understood, as being a state of being that is sustained by the universality of its meaning. It embodies the quintessence of what the truth should represent.

It does not imply that it is absolute without being valid. Nor does it imply that it is automatically the ultimate truth. It is a truth that is universal in its substance and its relevance. There are other forms of truths such as transcendental, particular or necessary truths.

These forms of truth are not considered to be universal, because they are conditioned to a set of truths. Axioms or postulates are assumed to be reflective of universal truths. What makes truths significant are their fundamental principles established.

They represent precise concepts that are proposed to be universally valid in their nature. A universal truth can be just a rational fact or facts, but in the philosophy of Meleticism is it much more.

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