-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 form 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 the 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 To Ena. 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.

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.