The Beginning (Η αρχή)

-From the Meletic Scrolls.

In the philosophy of Meleticism, the concept of the arche (ἀρχή) represents the primordial foundation of the cosmos. It defines the ultimate underlying substance that manifests existence itself. This principle, which serves as the first cause of all existential things, reveals the highest level of being, which is (To Ένa) the One.

It is important to clarify that the cosmos did not begin with To Ena, nor was To Ena a presumed creation of the cosmos. To Ena exists beyond the confines of time, space and any singular act of creation. It is not a deity, nor does it serve the function of a divine creator. Instead, it is the source from which all things emerge through emanations. These emanations, by their fundamental nature are not direct creations, but the unfolding of existence from To Ena.

To those people who seek to understand the origins of matter, energy and motion, To Ena offers a structure that does not rely on the existence of an omnipotent god. Meleticism as a philosophy does not propose a personal deity who intervenes in the affairs of the universe. Instead, it presents To Ena as the absolute state of being and a universal principle that precedes all things, yet does not act upon them in a conscious or intentional manner.

The first principle in Meleticism must be understood as something universal in its foundation. Every material or immaterial thing that reflects cosmic relevance has an essence, and for each essence, there must be an explanation. Without an understanding of this essence, we cannot assign true meaning or purpose to its physical or metaphysical form.

This principle compels us to ask the questions. What is the true state of being? Where does existence originate, and how does it manifest in the world around us? Through contemplation, we come to realise that actuality is present in what already exists, whilst potentiality lies in what is yet to be formed. Matter is actual, and form is potential; neither can exist without the other.

Thus, the first principle has significance only when matter and form are united in existence. This union reflects the ontological and epistemic nature of all being, meaning that our understanding of existence is shaped both by what is known to exist and what is conceivable as existence. The relationship between these two aspects gives rise to all things in the universal order.

To Ena emits emanations, which in turn give form to the things we perceive. These emanations flow through the Logos (Λόγος), the fundamental order of existence that structures all things. The Nous (Νοῦς), the shaping principle, refines these emanations into tangible forms that we discern as material objects and living beings.

Beyond the material realm, there exists an essence that underlies all of reality, which is an essence known as Hyparxis (Ὑπαρξις). This essence determines the fundamental distinction between what is animate and what is inanimate. Through our perception, we observe and analyse this essence, seeking to comprehend its cause and effect.

In doing so, we ultimately come to understand that the universe itself is not a product of random emergence, but an extension of To Ena's emanations. The existence of the cosmos is not an accident, nor is it the outcome of a deliberate act of creation. Rather, it is the materialisation of universal being, unfolding from To Ena in accordance with the principles of the Logos and the Nous.

If one were to deny the existence of To Ena, one would in effect be denying the existence of all things. For nothing of cosmic relevance can emerge from nothingness. There must be an origin, and that origin is the first principle that is the absolute state of being from which all things derive.

To fully understand the nature of To Ena, we must distinguish between being and becoming. In both a physical and metaphysical sense, this distinction is fundamental. Before To Ena, there was no structured reality. There was only a dark and shapeless existence, pervading the vast spatial realm of the cosmos.

Through its emanations, To Ena gave light to the cosmos, setting into motion a dynamic and magnetic force that shaped the universe. This was not a creation in the traditional sense, but a manifestation of being into becoming. To Ena does not change. Instead, through its emanations, it allows for change to occur within existence and the sequential order of the Logos.

This realisation emphasises an important aspect of Meletic thought, which is To Ena is pure being that is immutable, indivisible and singular. It does not become something else. It does not change into another form. It does not multiply. It remains absolute. However, from its oneness, multiplicity arises.

Many philosophical traditions attempt to define existence in terms of a divine creator, one who brings the universe into being with genuine intention and purpose. Meleticism, however, challenges this assumption. The concept of a creator requires that the creator itself had to undergo a process of becoming. If the creator had a beginning, then it, too, would require a source, leading to an infinite regress of origins.

To Ena does not conform to this structure. It does not create in the way that deities are traditionally thought to create. Instead, it emanates a process that is neither an act of will nor a conscious intention. Its nature transcends the need to become a god, just as it transcends the need to act as a creator.

Furthermore, the notion of a creator implies that something must be made from a separate material, whereas To Ena is the fundamental material of all things. If the cosmos had been created by a god, we would be left to ask the question, what is the nature of that god? From what did it emerge? If the god itself is an evolving entity, then it would be subject to change and thus be part of existence rather than above it.

From this perspective, the things that evolve are not To Ena itself, but the things that arise within existence. The cosmos, nature and all living beings undergo change. They have a beginning and an end. To Ena does not begin, nor does it end.

In Meleticism, the first principle is not a speculative idea, but an active truth that governs all reality. To understand existence, we must first acknowledge the role of To Ena in the structure of being. From this foundation, we begin our exploration of life, the universe and the self.

The arche signifies the primordial beginning or the originating principle from which all existence flows. It is not merely a moment in time, but a metaphysical basis that underlies the cosmos and consciousness alike. The arche is intimately connected with To Ena as it represents the initial emanation of being, the first movement from stillness into presence. Within the Meletic view, the arche is both the birth of reality and the eternal source to which all things ultimately return. It marks the starting point of awareness, where the soul awakens to its place within the greater order of existence. To contemplate the arche is to reflect upon the nature of origin, not only of the universe, but of the self, which recognising that every moment of insight, every act of virtue and every conscious thought traces its lineage back to this fundamental beginning.

The pursuit of knowledge in Meletic thought is not merely an intellectual exercise but a journey of realisation. We seek to understand To Ena not by faith but by observation, study and reflection. It is a process of aligning oneself with the fundamental truths of existence and acknowledging that all things, no matter how complex, ultimately emerge from the same absolute source.

At the end of our philosophical journey, we return to where it all began with To Ena, the first principle of existence. In acknowledging this truth, we gain not only wisdom, but the serenity also that comes with knowing that all things are part of a greater whole. Within that awareness, we find enlightenment.

Recommend Write a ReviewReport