The Primals and Universals (Τα Πρωταρχικά και τα Καθολικά)

-From the Meletic Scrolls.

In Meleticism, primals (ta protarchiká) and universals (ta katholiká) represent two fundamental aspects of existence that unfold mutually. Primals are the necessary forces that give birth to universals; they are the ontological foundations that allow being to take form. A primal exists as the cause, whilst the universal is the continuity and recognition of that cause within the Logos. For example, fire is a primal, and its heat is universal. Within the Meletic view, this relationship is not merely theoretical but experiential, for it resembles the structure of (Το Ένa) the One, where the unfolding of reality through the Logos and the Nous reveals the unity behind all diversity. Universals are the links through which we perceive the order and intelligibility of reality, but it is in the primal where meaning and being reside. To understand existence, one must not only trace the shared patterns but return to the ultimate source, which is the primal from which they emerge.

The concept of the primal refers to a source or an origin, whilst the universal refers to a shared characteristic, a recurring essence found throughout existence. These two concepts are not necessarily diametrically opposed, nor are they always separate in nature. Rather, their distinction lies in their function and their relationship to existential things that are commonly known to us or have been established based on certain criteria.

To better comprehend this idea, consider matter as an example. Matter itself can be identified as a primal, whereas its form can be understood as a universal. This does not imply that matter cannot attain universality in some sense; rather, its primal nature is intrinsic to its existence. Matter is fundamental because its essence defines its state of being. Its form is not primal in itself, for without matter, there would be no tangible forms to perceive. Thus, existence itself would be negated. In this way, we see that primals are what give rise to universals. They compel, shape and guide them. The primal serves as the foundation upon which universals emerge, allowing for both the process of existence and the mechanism of change.

A principal aspect of Meletic thought is the recognition of the interaction between primals and universals in the context of To Ena. Without the primal nature of To Ena, the processes of the Logos and the Nous would not be universal. The cosmos, nature and reality as we understand them would be reduced to mere finite things, devoid of deeper meaning, unable to evolve or unfold in the ordered manner that we observe them. If reality consisted solely of universals without primals, it would be an abstraction or an empty shell of repeating patterns, lacking a fundamental source from which it originates. Likewise, if primals existed in isolation without universals, they would remain static, unexpressed and without any discernible function.

The coexistence of primals and universals is evident in all aspects of life and the natural world. Just as matter and form exist together, so too do the mind and ideas, the sun and its light, the river and its currents. These relationships exemplify the necessity of primals in generating universals. The significance of their distinction lies not in a rigid duality, but in their respective roles in existence. Primals initiate, universals manifest.

Take the sun as an example. The sun in its primal state is a fundamental entity, which is an origin of energy and life. The light it emits, however, is universal; it spreads, interacts and permeates existence in various forms. Without the primal existence of the sun, the universal presence of light would not be possible. The same can be said for the moon and its glow, the river and its flowing currents. In each case, we find that the primal serves as a necessary cause, whilst the universal arises as a unique consequence of that cause.

This principle extends beyond physical phenomena and into the realm of metaphysics and thought. The human mind, for instance, can be understood as a primal force in relation to its developing ideas. The mind gives rise to thoughts, concepts and expressions. They are universals that emerge and spread within the foundation of consciousness. The mind exists independently, but without its capacity to generate ideas, its existence would be inert. Likewise, ideas, no matter how widely shared, require the existence of an active mind to conceive them in the first place.

To apprehend the full extent of this interaction, one must consider the role of the Logos and the Nous in Meletic philosophy. The Logos which embodies order and the compelling force of reality, facilitates the emergence of universals from primals. It is through the Nous that primal forces take form, assuming identities and functions that we perceive in the material world. The Nous as the principle of formation, allows for the recognition and understanding of this process. Through the Nous, we not only perceive the unfolding of existence but engage with it also, interpreting the significance of primals and universals within our lived experience.

For example, the act of perception itself is an illustration of this dynamic. Our senses serve as primal faculties; they exist as fundamental mechanisms within us. What we perceive, categorise and acknowledge as part of our conscious awareness are universals derived from these mental faculties. We see colours, hear sounds, feel textures, but these sensory experiences gain meaning only through the interpretive process governed by the Nous. Thus, the reality we navigate is not a simple binary of primal and universal; instead, it is an ongoing interaction between the two, governed by the Logos and shaped through the Nous.

In Meletic thought, primals and universals are not static concepts but dynamic ones. They emerge within the continuous unfolding of existence, shaping and reshaping the fabric of reality. This process of change aligns with the nature of the Logos, which controls the transformation of things over time.

A river is an useful metaphor for this notion. The river itself as a body of water is primal; it is the source and foundation of its existence. The currents within the river, the movement and flow of water are universal expressions of its nature. The river is never still; it is always in motion, always evolving, shaped by external forces and internal mechanisms alike. This constant change does not negate the river’s identity, but affirms it, demonstrating the interdependent nature of primals and universals in the greater scheme of being.

Similarly, human existence itself can be seen as an unfolding process. A man as a conscious being, represents a primal existence. His thoughts, actions and experiences, however, become universal aspects of his human nature shared, repeated and understood within a broader context. This perspective reinforces the Meletic idea that life is a gradual process of metamorphosis, where each experience serves as a lesson, each moment a reflection of the deeper order that guides all things.

Ultimately, primals and universals in the Meletic philosophy are not to be viewed as opposing forces, but as complementary aspects of a singular reality. They exist in harmony, their interaction forming the basis of existence as we know it. Without primals, there would be no foundation upon which universals could emerge. Without universals, primals would remain unexpressed, devoid of actual meaning or function.

The true essence of Meleticism lies in accepting this unity. By observing life, studying its patterns and contemplating its meaningful structure, we understand the relationship between the primal and the universal. We see it in nature, in thought, in existence itself. Through this awareness, we align ourselves with the greater order of the Logos and cultivate a keen connection to the Nous, refining our understanding of To Ena and our place within the unfolding reality.

To study primals and universals is to study the fundamental nature of being. It is to seek the origin of things and the certain patterns that emerge from them. It is to recognise that existence is not a mere miscellaneity of separate parts but a continuous, interconnected flow that moves through time and space, guided by the principles of Meletic thought.

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