The Philosophy Of Meleticism Part 2

The arche in Meleticism is described, as the first cause of something or the main principle to something that is existential. When referring to the arche, I am denoting the relevance of an origin that is defined, as a broad substratum of the truth or idea. In the case of matter, it is the first cause of its existence.

In our thoughts, it is the first principle that defines the logical cause to our rational thinking. It is important to emphasise that the first cause or principle of something must reflect the necessity of that something. In order for us to understand that first cause or principle, we need to know what it represents in its totality.

The primal essence of anything is explained with the applications of logic and reasoning. Philosophy attempts to find meaning to those things that require its intrinsic value. The arche is the reason to all existing things of substance and meaning.

Memory and cognition in Meleticism are used to discern the applications of our senses and experiences. We are born with inherent senses and we evolve with our experiences with our memories.

To understand the basic function of the two in the philosophical sense is to recognise the viability of their usage and patterns of thoughts. With memory we retain thoughts and with cognition, we require knowledge that processes thoughts.

They are relevant to this philosophy, due to the fact that we rely on both for our thinking. In particular for the necessary understanding of how we perceive things in the world and store our knowledge.

Memories are created by us, and thoughts are produced as well daily with their influx. We tend to seek reflection in the things that we know or have experienced. That is vital to our consciousness and reasoning in the end.

Eudaimonia is happiness, although it can mean also, well-being in the sense of our health. It is ultimately a state of mind of which our body and soul benefits from its soothing effects. It is the one thing that in life we should strive for.

By no means, is it a predetermined thing or an absolute state of perfect bliss. It merely is something that is to be understood, as rational and necessary. When we are in eudaimonia, we are one with the mind, body and soul.

This unique harmony not only produces positivity, but it conduces as well the stability of our senses. Our happiness and well-being are important to us, because they give us reason for the foundation of our life. Life itself must have a purpose of which we can recognise its practice.

Within the realm of consciousness, eudaimonia is the constant certainty and gratification. There are two concepts that contrast each other. There is the ευδαιμονία (Eudaimonia), which is the ascent into happiness and the χάος (Chaos), which is the descent into chaos.

Eunoia is goodwill. When we utilise goodwill, we are exercising reason and practising the fundamental essence of our character. When we adhere to its principles, we are aware of its significance.

Eunoia is not only ethical in its originality, it is a way of thinking that shapes our virtues and our relationships with others. Our benevolence will teach us to appreciate the things that we value from those things that are unnecessary.

Our goodwill is measured not in our desires, but more in our ethos. Our humanity should be reflective of our knowledge and wisdom. The manner in which we act with others will be witnessed in our attitude.

The lesson that we should learn is simple in its usage. Express and demonstrate goodwill. It is not only practical. It is relevant to the teachings of Meleticism, and it is a noble cause.

Discussing the difference between experiences and senses in Meleticism is to focus on the application of these two things that we depend on for our decisions. It is our experiences that cause us to be observant of our world, and our senses to perceive that world.

We gain ample knowledge and wisdom by implementing these forms of observations. When we experiment with actions and decisions, we are utilising our minds. When we are perceiving with our senses, we are inclined to be more inquisitive. We cannot solely depend on our senses for everything.

That is why we must depend on our experiences, if we are to understand the reason for something. The capacity to distinguish the benefit of experiencing things is just as equally relevant, as the perception of our senses.

With knowledge there are things that are either a posteriori or a priori in their nature. If we are ultimately to discover the truth, we should start with the observation. What we deduce from this observation will serve as an experience and, as an understanding of our senses.

Intuition and feeling are mutually compatible with thoughts and the senses. Intuition is an immediate cognition without the use of any conscious processes that are considered rational. It is a perceptive insight gained by the use of this mental faculty.

Feeling is commonly known, as an emotion or impression that is related to a sensation that is stirred or caused. Our awareness of intuition and feelings allow us to not only perceive things, but recognise their intrinsic value to our consciousness.

These two elements are also active instruments for our realisation of things. What is significant is that we process their relevance and meaning, with our thoughts and senses.

Naturally, our experiences will as well teach us about their function. Meleticism is a philosophy that incorporates different elements into coherent logic and understanding that is utile in its purpose.

In Meleticism, the study of the differences between the seity, ipseity and aseity permits us to examine and interpret what they mean to existence. A seity is something peculiar to the self. Ipseity is the identity of the self, and aseity is something universal of the self.

For example virtues are particular to the self, and our character is representative of the self. Finally, our existence as human beings is universal of the self. The philosophy of Meleticism teaches us to value the self, as much as we value the soul and ousia.

The self which could be understood as our identity in other philosophies, displays who we are in a demonstrative form. Without it, there would be no inner harmony that would be appeasing. Nor would there be no equilibrium.

Epistemology is based on the questions about knowledge and what is the value of that knowledge. In Meleticism, it deals with the contrast between particular knowledge and universal knowledge. The first type of knowledge deals more with our senses and the other type with our logic.

Knowledge that is predicated on thoughts that embody reason is construed in universal concepts that are indicative of the forms of knowledge. How we determine the value of knowledge depends on our understanding of that knowledge.

There are different types of knowledge that in life a person learns to apply. What makes knowledge effective is the manner in which that knowledge is able to be understood.

What defines our epistemology, is our wisdom. We are born with the capacity to know, but knowledge is not inherent. It is obtained by either our senses or reason.

The ontology of Meleticism is fundamentally based on the question of existence and its intrinsic characteristics that are perceived. The method of observation permits us the ability to determine the relevance of existential things in our studies.

The question of being is best understood in the true essence of what does existence mean? How can something exist and be considered relative to the state of being? The highest form of being is To Ena. Existence itself only implies that state of being.

There are two realms of being that are represented by the material that is relative and the immaterial that is ideal. If there was no continuation of being, then being would be reduced to a vacuum of nonexistence.

We should know that the state of being is not infinite to us onta or beings. It can be assumed to be eternal and invariable in time, but being is like reality, it can be abstract in thought or tangible in substance.

The forms of knowledge are, artificial knowledge obtained by ultracrepidarianism, theoretical knowledge obtained by theories, superior knowledge obtained by wisdom, natural knowledge obtained by study, and practical knowledge obtained by observation.

The types of logic in Meleticism along with mathematical logic are conceptual logic that is based on the concept and not the content, inferential logic that is based on the inference, with the absolute content, predicated logic based on the predicate of the content, and systematic logic based on the system of the content.

The five states of consciousness in Meleticism are sentience, cognisance, percipience, subjectivity and awakening.

In Meleticism, the concepts of gnosis and epignosis are distinguished in the function of the two and what they each represent. We are not born with knowledge, but we are born with the capacity to be a knower. This is not sufficient.

Thus, it requires a specific understanding of knowledge. Gnosis involves the process of knowing and epignosis permits us to fully discern the meaning of that knowledge. It does not imply that we do not sustain our knowledge, without reason or wisdom.

We evolved with knowledge and with that progress, so does the necessity to know more. The acquisition of knowledge enables us to broaden the horizon of the mind and nurture it with thoughts that become the substance for the basis of our knowledge.

Understanding the value of knowledge permits us to discern its validity. If we do not proceed to make knowledge valid, then it is rendered useless.

The noesis is devised, as a fundamental instrumentality to distinguish the things that are concrete or abstract in meaning. It is significant that the mind is able to know what is the relevance of things that are essentially existential in one form or the other.

The mind must have the capability to not only reason, but to determine the validity of that intelligence. Such things as logic and rationality are applications that assist in the thinking process.

The noesis is still a viable utility that serves the great purpose of exercising our minds daily. By exercising our minds, we are exercising reason as well. This is how we should apply the understanding of things of which require intelligence.

The noema is the world of perceptible things. That is to say, the things that we perceive. They are the embodiment of the substance that encompasses reality, the cosmos and nature. Anything that is beyond our perception is considered undetermined.

This does insinuate that there are not things that exist beyond our perception, such as abstractions. Although reality can include abstract things, what is being discussed are those things that are universal or particular in their form and matter, not supernatural or mystic.

How we perceive things depends on how we observe these things. We could easily perceive something material as the world compared to something immaterial as ideas.

What we should concern ourselves is the discovering of the world that exits than the one that does not. The boundaries of the cosmos are still unknown. The imperceptible things that are beyond the world of those boundaries are known as the anoema.

The propathos and skepsis are used to refer to instinct and thought. Their philosophical concepts are predicated on the method that both operate, according to our interpretation of their magnitude and relativity. Thought is more aligned to our decisions and instinct to our actions.

One is deliberate and the other elaborated. They co-exist with each other and permit us to perceive the world that is our reality. They are not only relevant to our behaviour, but as well to our human nature. Indeed, their capacities are limited. What we should consider more is that their applications are useful to us daily.

The irony is that more people are occupied with other things than the understanding of instinct and thought. However, we should be more intuitive about their value. We should also be more thoughtful than thoughtless. Only then, will things be more meaningful than meaningless.

Isorropia is the balance of the mind. When discussing the balance of the mind, I am referring to a mental state of being that affects the physical state of being too and its capacity to function.

This equilibrium is not only necessary, but it is instrumental to the manner in which we deal with such things as emotions, thoughts and other concerns of life. We are neither machines nor the avatar of perfection.

Thus, we are susceptible to the vicissitudes of daily life and the factors that contribute to our instability. How we approach this instability will depend on how we perceive the reality of the situation. We learn about the relevance of isorropia, with the teachings of philosophy.

The balance that is sought is one that is the reason for our thinking, our consciousness and our expression. The mind cannot function with just logic. It must be sustained with equilibrium.

Pathos is meant to embody the concept of suffering. It is a suffering that drowns us in a continual chasm that is repetitive and merciless. No one is exempted from suffering. It is a natural part of our lives. We shall suffer in one way or the other, whether it is emotional or physical, lasting or temporary.

What we should know is that suffering should not define us. Nor should it hold us as a hostage to its condition. The understanding of suffering will enable us to recognise the patterns of its nature. It is not about enduring suffering with courage, but more about realising that we have the capability to overcome suffering.

Bathos is known as the depth of suffering. It is the lowest of all levels of suffering. Aponia is the absence of suffering. It is the state of mind that ultimately allows us to reach tranquility.

The meanings of acrasia which is lack of control and encrateia which is self-control in Meleticism are extremely vital to the teachings of their actual meanings. There are elements that are attached to our behaviour and actions. They are also attached to the ethics that we profess or follow.

Both of these concepts were mentioned before in ancient Greek philosophies and were at the pillar in the teaching of virtues. A Meletic is taught to learn to differentiate not only the meaning of each concept, but their value as well. There is no concept of sin in the philosophy of Meleticism.

Instead, there is the affirmation of self-control, which is epitomised by our virtues. Acrasia is considered a vice and encrateia a virtue. This does not signify that a person, who practises encrateia cannot falter or succumb to a vice.

Every human being is fallible and capable of being corrupted. The lesson is to learn from one's mistakes and apply wisdom in life.

The meaning of ataraxia in Meleticism, is best defined as the tranquility of the mind. It is that period of time when we are the most serene in our thoughts. When we are burdened with our physical or mental pain, we seek it.

Ataraxia does not serve the purpose of ignoring our pain. What it does for a person is to alleviate the soul and mitigate the pain of the body. One must be in a profound state of consciousness, so that the pain can be accepted as being temporary.

It would be ignorant to believe that ataraxia would take away the pain for good. It is more about coping with the pain and acknowledging that it is exist, but it should not define you as a person. To obtain this form of internal peace is to realise that pain is just as natural as our acceptance of it.

The concept of the ousia implies the essence of our human nature. It has many meanings in Greek, but the signification that is being presented is that which is relative to human nature. It defines that essence in the manner in which we perceive ourselves and what it represents in its conceptual form.

It is not the soul or self. It is the component of our composition that represents the matter that is our physicality and the consciousness of the soul. Its function is to serve both of them in our understanding of how our natural essence is described and is active. Nature has its intrinsic essence and so does human nature.

The difference is that we have consciousness and nature does not. What is relevant to know is the fact that our human nature once we have understood its fundamental reason for operating, teaches us to be informed about the true essence of our existence.

In the philosophy of Meleticism, there are there three elements that are considered abstract but essential. They are the self which identifies us, the ousia which is our composition and then there is the soul, which governs our consciousness. Its faculty is best demonstrated in the exercise of our actions. It has a moral excellence that we apply. It is like an animated breath that dwells within us.

As with the self and ousia, it is present and forms a great part of our inner being. We based our ethics not only on our judgements, but as well with our soul. Even though we reason with the nous, it is the soul that we depend on for reassurance and validity.

Unlike the religious sense of the soul, in this philosophy it has no divinity. Nor does it have the capacity to be more than what it is in its actuality. Its cause is genuine and its form is relevant. The soul is like the active mind it nourishes and at the same time, it must be nourished.

The difference between the conscious and subconscious realms of the mind is centred on the intrinsic thoughts that we can control with our focus and those that we cannot. The emphasis on perception is aligned with the conceived thoughts we perceive or not in accordance to that perception.

These two realms are the mechanism for our thinking, as they are for the demonstration of how the mind coexists, with these realms in their function. Our subconscious mind does not rule over the conscious mind. Nor does the conscious mind inhibit our subconscious mind.

They merely interact with each other and provide a basis of thoughts. It is their function and distinction that should be then observed and understood with their daily activity.

In Meleticism there is a practical and philosophical difference between the concept of ennoia which is a thought and the concept of idea which is an idea. The ennoia is something that is conceptual and the idea is more potential.

Either of them can result in being actual or eventual in the thinking process. It is important that this distinction be understood, because it is necessary in the pursuit of wisdom.

How we form our ideas is connected to the manner in which we think rationally. Their purpose is indeed relevant to philosophy, and how we use them will teach us to better conceptualise their validity.

Thoughts and ideas form a great part of our consciousness or subconsciousness. There is also the epinoia, which is our imagination.

Chronos means measured, ticking, quantitative time and kairos means the right or critical moment. In Meleticism, these terms are expressed to correlate such things, as events in time or the pattern of existence.

Time in itself is an abstraction of existence. It manifests in various forms, but its nature is essentially representative of chronos and kairos. What makes it relative to us is that we are a part of this process. Our actions are consumed with time, and the ironic thing is that we seldom think about what time truly signifies in the actual sense.

Once we comprehend that, we can begin to realise the compatibility between the two concepts. It will prepare us for the events that take place or the situations that unfold. The cosmos has phenomena that are unpredictable and occurrences
that are predictable.

Order and chaos define the phenomenon that represents stability and instability. In the world as in life, these two elements are reflective of the events that occur or those things that affect us.

It is important to emphasise that the cosmos is indifferent to the cycle of human nature. When we relate order and chaos to our lives, we are basing our thoughts on either our experiences or senses.

As with nature, order and chaos in human nature is also relevant. Our lives need order, so that we can have a coherent structure of logic, but at the same time, our lives are impacted in one way or the other by chaos. How we react to chaos will determine our actions.

Knowledge will serve us the purpose of enlightening our minds and preparing us for moments or situations of chaos. After all, it is order that keeps us intact and conscious about the surrounding world.

The chorismos is the division between the material world which is reality and the world that is of perception that is immaterial. This dichotomy is reflected in our observations.

One is concrete and the other is abstract, but they do correspond to the notion of viability. Our use of senses and experiences teaches us to distinguish between the two. The chorismos serves as a realm that manifests in our thoughts and ideas.

There is a physical boundary that matter cannot transcend, as there is a set boundary that perception cannot materialise beyond. Both of them rely on the relevance of each other's interactions. The chorismos exists in ultimate reality and the world of phenomena.

Ultimate reality is meant to express the reality of substance and the phenomena are meant to be understood as derivative of natural causes. There is nothing supernatural about the chorismos. Nor should it be understood that phenomena cannot be rationalised.

The agency of an eternal motion and energy, the noetic inception of the cosmos are all related to what is known in Meleticism as the "Omnis", which is universal existence.

If existence is primary and consciousness is secondary, then we construe within the physical and abstract of the universals or properties that existence is defined by our consciousness. The only effective method of learning about the cosmos is by application.

First there is observation, second there is perception, and third there is interpretation. Universal existence is the reflection of our natural existence. I think, therefore I have a mind. I reason, therefore I have a consciousness. I observe, therefore I have a perception. I live, therefore I have an existence.

The concept of the Omnis teaches us that we exist in uniformity to a universal model that represents the quintessence of reality.

To better understand the function of universal existence, we must comprehend the actual meaning of the synparxis that is co-existence, the macrocosm the universe, the omneity the being of the all in existence, the omnitude the condition of being all in presence, the hyparchein that denotes the existence of an essence, the eonta the beings that exist and the empsycha animated beings with a self, all of which can be interpreted, as the omphalos of the cosmos.

The three philosophical elements of universal existence are causation, movement and contingency. All of these elements are calculated by the property of time.

Universal existence consists of multiple elements that define its relevance and meaning. It is the manifestation of reality in its purest form, and how everything physically revolves around that continual motion and perception of existence.

The demiurge is not a creator of the universe, like some immutable force. Instead, it is the creator of ideas, commonly known as our creativity. The use of the imagination can be applied, but the creation of ideas that defines the demiurge is one that is an instrument to our innovations and intelligence.

It is practical in its application and original in its concept. The demiurge allows us to demonstrate our knowledge and exhibit our thoughts. It could be interpreted as abstract in its form or substantial in its productivity.

Ideas are immaterial but our brain is material. Regardless of how we apply it, it does function in accordance to our mind. It is also utile in its practice.

For example, when we are thinking about resolving problems or creating new ideas, we can rely on the demiurge to facilitate the process of understanding its basic function. By nature we are creative beings that have the capacity to do for ourselves.

Relative vs ultimate states of being. When describing the term relative in Meleticism what is meant is something that is relevant or variable, and ultimate means that something that is final or invariable.

Why these terms are important is due to the fact that consciousness is what we apply to our thinking and reasoning. Nature, the cosmos or our reality can be considered ultimate in their complete structure, but what is thought to be relative are the things that occupy nature, the cosmos or reality.

These things in themselves are not ultimate. In the abstract sense things such as thoughts, ideas, concepts could be interpreted as ultimate in their form, whilst things that are concrete in the case as our mind, motion, matter are essentially relative in their form. There are more things of substance in the cosmos, nature and our reality that are more relative than ultimate.

The methexis in Meleticism is the relation between a particular and a form. It is represented by the actuality of that form that becomes particular in its nature. The concept is one that reflects the unique perception of existence between the form and its intrinsic essence.

If we used the example of beauty, then the form of this thing would be considered to be the embodiment of beauty. This particular attribute would denote that beauty in the manner in which, this thing would display its natural appearance to us through that perception.

We could easily conceive the notion of something that is apparent by perceiving its actual substance. What makes that something particular is its attributes.

Its form is what we recognise as being existential, but its particularity is what defines its substance. The concept of methexis is one that should be understood as philosophical and innovative.

The realm of the opposites signifies that for everything that is existential there is an opposite. It can be either concrete or abstract. It is a concept that deals with the fundamental question of the essence of something.

It is not necessarily intended to be understood as a contradiction, but more of a substance of the truth. We can observe things that are created, just as we can perceive things that are only mere ideas. When we consider the relevance of these things, we then establish their substance.

With material things we recognise their forms and with immaterial things such as thoughts or ideas, we recognise their patterns. Why is it relevant? It is because it permits us to better comprehend the distinction between things in the world. We also learn to discern clearly the differences that are noticeable in their contrast exhibited.

For example, the meaning of good is not same as bad, or is a good action the same as a bad one. Learning to understand the realm of the opposites gives us the possibility to better our knowledge.

An opposite does not need to be something bad. It could be something good. The point that is argued is that we come in contact with these opposites daily.

Aesthetics is best defined, as an art than as an unadulterated reality. There is a certain notion about the beauty of the aesthetic world that is composed of ideas combined with realism. It is analogous to the sculpture of a sculptor.

An art that is natural in its design, but illustrated by a particular quality that is its outward appearance. We are taught that beauty is purely a physical thing personified or perfected. The truth of the matter is that it is that perception that we are convinced that is solely representative of beauty.

Philosophy teaches us that the essence of things is discovered in their elements than just their mere structure. Beauty is more than the eye of the beholder. It is natural and pure, and it can change with just an idea.

We must learn to see this aesthetic world, not with our yearning for perfection, but with our senses and experiences. There are a plethora of things that are beautiful in their simplistic nature.

Kalon and kalopsia are at the opposite realm of the perceptible world or things that are perceived by human beings. They are also the enduement of our aesthetic vision.

Kalon represents an idea of a perfect beauty in the physical and moral sense, whilst kalopsia represents the delusion of things being more beautiful than what they truly are in their actual quintessence.

Beauty is either seen as a reflection of a concrete and material substance, or it is the embodiment of something that is transparent, but idealistic in its concept. Kalon and kalopsia are applicable with our understanding of beauty.

Indeed, it is much more coherent to perceive beauty, as a state of being that exceeds the mere notion of its conception. That is to say that beauty is not incompatible with imperfection in the physical sense.

The troubling sign is when we distort beauty, so that we can deem a thing perfect. An erroneous perfection that changes the essence and nature of that thing.

The laws of nature in Meleticism are only three, natural law, universal law and virtuous law. The first is the law governed by human beings and the second is the law that is governed by our morality. The third is governed by the universe.

They serve the purpose for the uniformities in describing the world. The laws of philosophy in Meleticism are the Law of Identity, the Law of Contradiction, the Law of Exclusion or of Excluded Middle, the Law of Reason and the Law of Validity.

They are essentially the same as professed by Aristotle, with the exception of the Law of Validity, which denotes that something cannot solely be concluded as being existential or not, if it does not have any validity to the argument.

For example, a substance of matter is identified by its form, but it cannot be existential and non-existential at the same time. It must exist or not exist for it to be logical. Thus, this is when the Law of Validity, determines whether that substance is existential or not.

​​​​Meleticism posits in astronomy that there are two spheres that define the position of existing things in the cosmos. In the outer sphere, there are the fixed stars, the sun, the moon, and planets that are celestial in their nature, then there is the inner terrestrial sphere which is the Earth.

Within this model of spheres is the cosmos which is at the centre of these spheres. Everything in this cosmos is represented by these spheres, and everything that is matter in its essence gravitates to the center of the cosmos.

The Earth is only one of many objects that are the composite of elements that form the central flow of universal emanation. From this emanation, the spheres not only exist, but they continue to evolve. Our material world is temporal in being and within the realm of multiplicity that comes from the superfluity of To Ena.

The fundamental elements of our planet which things emanate from are water, air, fire and the earth. The apoapsis is the orbit that is farthest from the Earth and the periapsis is the orbit that is closest from the Earth.

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