The Oracle Chapter 1 (Logos)
Lorient Montaner
Wisdom
(SophÃa)
1. The Oracle defines wisdom, as knowledge and good judgement based, on practical experience acquired through deliberation or contemplation. Wisdom is what evolves from the foundation of a rational knowledge that allows us the opportunity to enhance our mind progressively.
2. It is more than scholarly knowledge that we have obtained in the active phrontisteries of education and experimentation. Plato said, "What is at issue is the conversion of the mind from the twilight of error to the truth that climb up into the real world which we shall call true philosophy."
3. Wisdom is the final culmination of human knowledge compiled and processed conscientiously, into convertible thoughts that emerge into reasonable facts established. Aristotle once said, "Those that know do, those that understand teach."
4. There is no equivalency to the potential of its confirmed protension, since its growth is limitless in source and advantage. Wisdom is the one thing that not only requires knowledge, but it requires a heightened consciousness that we can apply effectively.
5. Its valid design is to acknowledge the phronetic extent of the capacity of the human mind, within its commutative sequence. It quiddity is defined by its ability to adjust and create knowledge. When it is operating with knowledge and logic, then it is considerably formidable.
6. It is the constatation of the universal truth established, in its absolute composition that is genuinely the form of progressing our knowledge and enlightening our mind's capacity and potential. By achieving enlightenment of the mind, we are obtaining the fruits of wisdom.
7. What is the universal truth once more and what is it predicated on so that we can understand its exponible premise? That question is one that we should explore with logic, beyond the simplicity of knowledge, and seek to understand with introspection.
8. The universal truth is the invariable concept of the universe that is acknowledged, through the expressible form of wisdom. What it is not, is the abstruse thought of a pronounced supposition unanswered. Plato queried, "And is there anything more closely connected with wisdom than truth?"
9. The function of wisdom is to serve, as the agency that provides answers to our probing questions and enthymemes that are equated by the rationality of logic. The concept of wisdom is not designed to be intricate or elaborated, as an implausibility of our knowledge.
10. Wisdom is not a natural trait we are born with, or a certain noumenon educed by an extemporised method. It is the philosophical fountain of eloquence. A fountain that we construct and maintain in accordance to our developing mind and thoughts displayed.
11. We inherit it, through a continual process that derives from our knowledge, not paralogisms, metabases or erotesis. None of which truly benefit wisdom, or do they provide for the purpose of wisdom. When we use methods of philosophy, including logic, we must be mindful of what these methods represent in their entirety.
12. We base our natural traditions and education, on the premise of obtaining wisdom gradually, for the principal edification of our society and enhancing the structure for our education. When I mention education, I mean that of which we obtain not in mere institutions, but in the education of our knowledge in general.
13. Wise men of multiplicity are the proficient scribes that are in charge of its magnificent tutelage and inherency. It is their wisdom that we are taught and learn to base the inference of our knowledge. History is replete with sagacious men who were scholars and have provided mankind the knowledge of their philosophies.
14. Through their remarkable writing, they preserved the intrinsic seed of its scible fruition and conception that we adopt to our learning and usage. When we fully understand the capability of our wisdom, then we transform our knowledge into enduring philosophies.
15. There can be no scepsis that there is nothing that can surpass its vital purpose and benefit, as long as we are conscious of its viable operation and purpose. If our wisdom does not have a genuine purpose, then it will cease to be the eloquence of the mind.
16. People have sought its persuasive value, with the inspiration of the universal truth and its salubrious effect. We must not forget that wisdom not only benefits the mind, but as well, the body and the soul. It is wisdom and consciousness that make us understand the oneness of the mind, body and soul.
17. What is that truth, if it is not valid as the question imposed? This is the proverbial question that is enquired and intimated. There are so many truths that are professed or espoused in the world, but the truth that the philosophy of the Oracle refers to is aligned to universal truth. When that truth is not valid, then the premise of the question is pointless.
18. That truth in the Oracle, describes the wisdom of the universe, and the question is fundamentally discovered, in the relevance of the answer proposed. Socrates once said, "The beginning of wisdom is the definition of terms." The meaning of those words are echoed by the meaning we attach to wisdom.
19. Where there is wisdom, there is always the feasibility of enlightening the mind considerably, with the introduction of philosophy. Philosophy is the ultimate source of knowledge. When we discover its capacity, then we apply its meaning consciously.
20. The mind requires the nourishment of universal knowledge and wisdom that coexists, with the application of logic and its coherent utilisation. With this application we are essentially, constructing the foundation for our wisdom to expand and evolve.
21. The intrinsic nature of its reward is beneficial, to the stability of the mind, body and soul, and the expectant nature of its introduction is an element of logos that we should adhere to its inception. Thus, what we should realise is that wisdom is a witness of knowledge.
22. For several centuries it has accompanied the thoughts of prosilient men and civilisations in continuance. "It is clear, then, that wisdom is knowledge having to do with certain principles and causes. But now, since it is this knowledge that we are seeking, we must consider the following point: of what kind of principles and of what kind of causes is wisdom the knowledge?" Quoth Aristotle.
23. Only a few certain individuals out of many that are existential can ever achieve its unequivocal meaning and exigence. Wisdom cannot function, without knowledge and consciousness. It is wisdom that we seek to procure its utility and sustainability.
24. To be wise is to not be more intelligent, but to be more observant in nature and understand the meaning of that characterisation. We should find a purpose for the things that we yearn to understand. To want to understand the world that surrounds us, we must be cognisant of the meaning of wisdom.
25. The Oracle is the guidance and wisdom that we should apply, for our understanding and decisions that we execute with our actions. To better understand the decisions that we make in life, we must first understand what they represent to us and what makes them relevant.
26. The measure of the scopic effect of wisdom is of a superlative nature that has no veritable comparison and animadversion. It is a conception that is measured by our consciousness. Wisdom on its own, does not make a person achieve grandeur or reverence. It makes that person become much more conscious of their lives.
27. By reading this philosophy, we enhance the possibility of acquiring the wisdom of the Oracle and learning to nourish the mind with thought, the self with humbleness, and the body with vigour. It is the wisdom that we obtain that converts the knowledge that we possess.
28. It is the categorical reason our mind is full of the incredible knowledge that accompanies our synteresis with usefulness and purpose. If we are genuine to our knowledge, then our wisdom will not cause us to stray, or to be corrupted with fallacies.
29. How do we operate in our complex thoughts, if we don't have the core of its actual substance, only its inverse effect consequentially? Our mind processes the influx of thoughts that we experience daily, then it considers their validity. Only a rational mind can comprehend this.
30. There is no wisdom that is greater than the universal truth imparted, within the main principles of a philosophy elicited by the Oracle. It is known to us that philosophy teaches us to examine and study our mind. To use knowledge and to enhance it by using wisdom.
31. There is no mystery that cannot be solved, without the powerful mechanism and deliberation of universal wisdom acquired. Wisdom has the capacity to enhance our knowledge, with its meaning and its empowerment. It is not the empowerment of materiality, but the empowerment of the mind.
32. Philosophy teaches us the superb value of its significance and effectiveness in our lives that surpass, any casual or ethereal sense. The teachings of philosophy serve to inspire us and to convince us of the potentiality of knowledge and the viability of wisdom.
33. A significance that could only be explained afterwards, as the sapential culmination of our meditative thoughts or subintelligitur. When we express our thoughts from within the mind properly, we are exploring the boundaries of our unlimited wisdom.
34. Socrates once had aspired to reach wisdom, through the method of maieutic rhetoric, with his Atticism and revelatory prowess that provided us the teachings of a revolutionary philosophy. A philosophy that has endured, throughout the centuries of history.
35. How we become wiser is by being apprised of our universal knowledge, and its depth that allows us to proceed, with the basis of our knowledge. In general, this is how our wisdom is attained with our consciousness. When we are conscious, we are more knowledgeable and wiser.
36. Wisdom is the fountain to the resource, for the retention of our extensive memory that is not expendable in its sophic teachings. Philosophy provides us with the ampliative concepts that teach us and that we understand with their meaning.
37. Our memory is the recorded thoughts in our mind that we rely on positively, for the accessibility of wisdom to a degree. Thus, our memory enhances our wisdom, with the knowledge that we have obtained. If our wisdom has no purpose, then it serves no use for us.
38. What we learn from this source of applicable knowledge is the truth about our consciousness that cannot be similised to any mere notion. Philosophy without wisdom cannot function coherently, or can it be the instrumentality to logos.
39. The fantastic notion of the benefit of wisdom is found studiously, within the splendid manner of its continuous progress and didactic ability. I often marvel with the capability of wisdom and how we presuppose things that we did not know before.
40. The constant search for the basis of any knowledge is the gradual evolution of our wisdom, and the usage of our minds. Our minds are what enhance our knowledge and makes us realise the gravity of our wisdom. This is vital to our understanding of the concept of wisdom.
41. There is an asserted incentive to learn and acquire knowledge, as there is to teach the origin and symbolisation of philosophy. The Oracle is the basis of learning and acquiring wisdom. A wisdom that will provide us, with the application of knowledge.
42. We can become the innovative teacher from being the student, and we can become the percipient scholar or sophos from being the mentor. A person that is truly endowed with the teachings of philosophy can instruct with the principles of sagacity.
43. If we reinforce that notional visualisation, then any quasi thought that is questionable can become a responsive action in time with wisdom. It is time that permits in its duration, the guide that accompanies the wisdom we evoke and maintain with rationality.
44. Wisdom is the introduction to universal logic that is greater in meaning than any noumenal effect posited and attested. The source of our wisdom is what determines the validity of our knowledge, and logic is what is the basis for our coherent thoughts.
45. Wisdom forms an integral and substantial part of logic, when referring to its efficient practice and understanding, in the usage of its application. Thus, we learn through wisdom, the fundamental part of our knowledge and the capacity of the mind.
46. Therefore, it functions to correspond naturally, with that established logic professed and its receptivity. Once more, logic is an important factor of knowledge and wisdom, but we must remember that we cannot base our logic on what we know only, but what we comprehend as well.
47. With this component of philosophy, we are able to decipher problems, and offer correct solutions that assist us in our knowledge. This is the reason that wisdom must always be the core of our knowledge. What makes a person wise is the ability to apply reason and thought, for decisions and actions committed.
48. Solutions require the necessary assistance of wisdom that manifests in the concordance, between logic and intuition. Our wisdom develops from our knowledge and is able to progress that knowledge into substance that our consciousness recognises.
49. Introspection is applied to it, when thought and knowledge are combined to assist in the postulation deduced, within our concept and sophism. To be sophic in nature is to understand the mechanism of our mind and the capability of our thoughts.
50. It is the ability to discern and judge which aspects of that knowledge are veracious, correct, enduring and applicable to life. To assume to know something in concrete is not the same as to be wise. A person could be knowledgeable in one thing and less knowledgeable in another thing. It is wisdom that will define character.
51. Phronesis and sophia are two key subtypes of wisdom postulated and reflected in their qualities and representation. There are in my analysis of wisdom five degrees of wisdom. Hemisophic wisdom that is to be half-wise, Morosophic wisdom that is to be foolishly wise, Diasophic wisdom that is to be very wise, Hyposophic wisdom that is to be exceedingly wise, finally Pansophic wisdom that is to be only very learnt.
52. Aristotle in his Metaphysics presented, defined wisdom as the absolute understanding of causes, and he knew why things were of a definite manner, which are deeper than merely knowing that things are of an indefinite manner. It is genuine substance in our knowledge that defines our wisdom.
53. This manner of reflection is the principle to the lucid understanding of the convincing component of wisdom exercised and construed by our knowledge. Our thoughts can convey million things that we presume to be knowledge, but few of those thoughts ever obtain wisdom on their own design.
54. As human beings, we must strive always for the betterment of our mind, body and soul in their purest and natural forms, as we apply the sophic method and the teachings of the Oracle to our daily lives. This method is one that permits us to learn the meaning of wisdom.
55. The nature of the utilisation of wisdom is critical to the paradigm of its ultimate formation and analysis that is conveyed by philosophy. To comprehend its nature, we must first comprehend its essence. An essence that is attached to our knowledge and consciousness.
56. Wisdom cannot be expounded in the thought of what knowledge represents solely, instead in what that knowledge can be interpreted also effectively. That concept of knowledge is represented in the manner in which we perceive wisdom to be personified.
57. Socrates once said in his words, "True wisdom comes to each of us when we realise how little we understand about life, ourselves and the world around us." If we do not understand these things, then we shall not understand the value of wisdom.
58. Plato said, "Wise men speak because they have something to say; fools because they have to say something". Essentially, what demonstrates our wisdom is our knowledge, and it is our knowledge that we must first establish as the basis for our wisdom.
59. Maturity is not based on age, but experience. What you believe you know in the end is not necessarily wisdom. We can ascribe to the philosophical notion that because one is older, then that person has wisdom. This is not the case, since wisdom is not measured by age, it is measured by what is our knowledge.
60. Wisdom can manifest and be represented in the form of thought or idea that is induced by the activity of the mind, and is not confined through obstriction. We should not limit our wisdom by what we fail to comprehend or what we already know.
61. Once this process is activated, our mind proceeds to formulate the retention of our memory that accumulates into knowledge. This knowledge in return, provides us with the fundamental part of wisdom that enables us to recognise its potential.
62. Thus, the basis of any form of knowledge or datum processed and transumptive is known simply as wisdom. It is the vehicle of knowledge, and until we can begin the process of deciphering what is good from bad knowledge, then we shall be limited in our attempt to ascertain wisdom.
63. We are often impervious to its extent, until we have reached a deductive sense of complete comprehension that guides us to achieve a better sense of wisdom and its empowerment. When we empower the mind with wisdom, we empower our body and self too.
64. The acquisitive nature of wisdom is precisely related to the evolution of our mind and the dilemmaticity of our dialexis presented. By utilising our mind, we begin to search for the adequate method in which, we can manifest wisdom in our expressions.
65. Our mind is the internal source of every thought that we elaborate, into a concept or principle recognised and adapted to our knowledge. The element of wisdom that is expressed by the Oracle is an element that many philosophies aspire to its attainment.
66. When we are dependent on thought, our wisdom becomes the actual mechanism of application. Without it, we are simply incomplete and incapable of understanding the entirety of its purpose. Our thoughts when rational, provides us with the basis for wisdom.
67. It is logically proven that the more we learn in the duration of time, the more our mind is developed systematically and philosophically. Logos is an intrinsic concept of philosophy that pertains to the thought that in life a person must apply ratiocination.
68. We marvel with the capability of the mind to accomplish this particularity, with such an impersonal difference and ability. The mind when it is correctly activated with wisdom ascertained, will serve the purpose of which it was intended to enhance our wisdom.
69. Our mind is constantly learning and discovering information and probative thoughts that are being processed daily. This is a mechanism, which we tend to utilise and benefit from with our experiences. It is our experiences with things that allow us to understand how we gain wisdom in life.
70. The applicable discipline of the mind produces sufficient knowledge and wisdom that we employ, with such effectiveness and availability. Once we have enabled our minds to think rationally, we can proceed with the notion of sagacity.
71. Therefore, we are conscious of the relevance of wisdom to the important state of logos that concatenates with philosophy. There are philosophical themes that require profound rumination and observation. These themes are taught and learnt by sophic scholars of philosophy.
72. The Oracle recognises the productive worth of obtaining wisdom and its distribution afterwards. It is vital to the teaching of philosophy, and it is concurrent to the specific belief that wisdom is a powerful trait of our character to reflect daily.
73. Any person can be sagacious, not by ultracrepidarianism, but by our volition and perseverance that corroborate wisdom and its utility. A person who forsakes wisdom, is a person that will lack the desire and motivation to achieve its purpose.
74. It is extremely facile to assume to know much or ultracrepidate, but this does not necessarily imply the category of wisdom. What makes us wise are the teachings that we present to others and the valuable lessons we learn from our mistakes.
75. What then differentiates wisdom from pretension is the fact that one is gained through absolute clarity, and the other through an erroneous clairvoyance or precognition that leads only down a path of a senseless ego. The mind is the instrument for wisdom.
76. What is more troubling is the perception that we know nothing, or pretend to know everything in this contrariety that we develop. We often tend to believe or think that our lives depend on its comparison to others in the world, when what is important is that we never stop searching for knowledge that will make our wisdom stronger.
77. What determines our wisdom is the remarkable acknowledgement of the mind's ability to process thoughts and ideas that have advanced, into our knowledge and the foundation of our wisdom. It is the concept of logos that provides us, with the philosophy that will best guide us in our decisions.
78. Verily, if we consider the importance of the mind, then we must procure the emergent evolution of its increase and extent in the mind's capacity demonstrated. This is what is pertinent and related to the flow of thoughts that persist with wisdom.
79. Thus, wisdom is the pivotal part of the philosophy of logos that permits our recognition of the stage of our developing cognition. Socrates once said, "The secret of change is to focus all of your energy, not on fighting the old, but on building the new."
80. Furthermore, the change that we aspire to obtain is seemingly accessed, through the absolute power of contemplation and will. Our will to want to learn is connected to our mind that controls our thoughts and aspirations then.
81. Wisdom is only the elementary component of logos that describes the rapid growth of its introduction and its application. Logos is not intended to be complicated or irrational in its conceptualisation. What should be perceived is the thought conceived of wisdom.
82. We can surmise that the mind, body and soul benefit from its capacity, and the cancellation of its application would indicate futility. We cannot attempt to exert upon the mind wisdom that we do not have or knowledge that we not obtained yet.
83. Within our general perception of logos, we can demonstrate the similitude in function, between knowledge and wisdom, and how they operate within their structure and their concepts. The ability to decipher the intricacies of the mind is one that deals with wisdom.
84. It is the period that ensues after the consequential accumulation of sufficient information amassed and provided to our mind that we seek to understand the significance and value of wisdom. It is a value that we must respect and learn how to apply its fundamental purpose.
85. Once we have achieved the true understanding of wisdom, then the plausibility of the discovery of a greater existence is not unfathomable in its assumption. An existence that is strictly philosophical in its nature and quintessence.
86. To be considered an actual sage is not indicative of the level of our sagacious mind revealed, when we are consistently evolving as Homo sapiens. It simply denotes a higher level that is attached to a connotation, but not in the comprehensibility of its function.
87. I rather concede to the realistic notion that we are capable of learning and challenging our inquisitive mind intellectually and intuitively, with the introduction of reason and wisdom. It is that unique introduction that will serve our minds philosophically.
88. Wisdom is the tangible reflection of our mind and is the wonderful reference to our illimitable thought process that enhances our knowledge. There is nothing more that is higher than wisdom, except the heightened state of our enlightenment.
89. To exist without it denotes the irrefragable essence of our mind, within exposure and nolition. It must co-exist with our knowledge and augment our wisdom, within that realm of capacity. The realm of wisdom is one that is reached within our consciousness.
90. We can expound on the concept of logos and the significance of wisdom, within the divisible components of philosophy, which are plenteous and fascinating. Every element of logos in the Oracle presented is an element that functions with the purpose of wisdom.
91. Verily, what is conceived with wisdom is the maximum expression of learning, and the diversity of concepts and theories yet undiscovered. When we discover the capability of our wisdom, then we are prepared to utilise its ability to discern knowledge.
92. The attribute itself is salient in its optimal function and comparative to the decisive method of logic. It is a utile mechanism for thought that when consistent, it operates with a great measure of effectiveness and reliability.
93. Wisdom can manifest within numerous ways that allow us the propensity to discover concepts and facts that are imperative to our learning. Our induction and deduction of wisdom will depend, on our ability to implement wisdom in the manner in which we mostly benefit from its utilisation.
94. The Oracle is designed to assist us, within the process of our vital education, with the methods of knowledge, wisdom, logic, intellect, consciousness and finally thought. When we can ascertain these things of logos, then we can attempt to learn from wisdom.
95. Wisdom produces the universal knowledge that feeds our mind in continuation, and abates our parviscience consequently. We could not even function intellectually without its purpose, and we could not make the broad assumption that our mind could sustain itself knowingly.
96. Thence, the purpose of wisdom is to provide us, with consistent thoughts and notions that are fully developed and expressed coherently, within the structure of logos. This is the reason that we must strive and seek the seed of wisdom naturally.
97. The unique occurrence that is witnessed with wisdom is concurrent to the revolving interaction, between the power of the mind and intuition displayed. The emphasis should be related on the empowerment of the mind, not the probability of the inclusion of our intuition.
98. We are insistent in our continual pursuit to gain the seed of wisdom and search for its elusive attainment that will most likely benefit the mind, reaching its ultimate fruition in our lives. In order for our mind to progress, we must learn the comprehension of wisdom.
99. I believe that we can achieve wisdom, through the clear deliberation of our rational thoughts, if we attempt to establish those thoughts into variables of information, and we do not accede to the notion that our mind is incapable of learning wisdom.
100. If we accept that intrinsic concept of this philosophy elaborated, then we should not limit our interpretation of what logos truly represents. There is so much about our mind that we have not understood. In the end wisdom is knowledge and the endless fountain of logic.
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