The Oracle Chapter 1 (Logos)

(Syneidisi)

1. The Oracle defines consciousness as the state or quality of awareness or of being aware of an external object or something within oneself. What shall be revealed about consciousness are its attributes that accord with logos.

2. Consciousness describes an internal state, such as an intuitive regard or on external events, by way of sensory perception or interpretation, but in the philosophy of the Oracle, it is the valid instrument for the attainment of enlightenment.

3. This type of perception is developed somatically or mentally into the philosophical process that we recognise as consciousness. Consciousness is the audible ear of the soul. It sustains and nourishes the soul, with the capacity to effectuate self-awareness.

4. Being aware and possessing a penetrating acumen are factors of its true effectiveness, manifesting demonstratively within our activated senses of touch, audition, vision, and above all, awareness being related to our sapience and percipience.

5. Consciousness can offer contributory assistance to wisdom and is highly significant to the pattern of logic when understood and properly implemented. Videlicet, when we know the heightened level or degree of consciousness, we have reached the state of self-awareness.

6. Without anamnesis, there is no recognition of the facts. Thus, no logic can be concluded or assumed to be accurate and valid in its structure. However, when we are discussing consciousness in the realm of philosophy, we are discussing a subject that pertains to the core of the mind.

7. Plato once said in his words of wisdom, "We do not learn; and what we call learning is only a process of recollection." Those words may be perceived as ironic or emphatic. It is the essence of those words to which we ought to adhere.

8. The notion of that statement is affirmed through that effectual and evincible consciousness that allows us to comprehend its relevance. If we ascribe to the perception that in order to be conscious of something, we must first be wise, then we accept that wisdom is the key to consciousness.

9. Aristotle once stated, "The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival." It is significant that we understand we may live a life without being conscious of much that surrounds our world.

10. The self-awareness of our mortality and the consciousness of our souls were emphasised by Socrates in his philosophy. The emphasis is relevant to the manner in which we understand the realm of consciousness and how we apply it to our thinking.

11. This actuality is then achieved through thorough introspection, performed and acknowledged effectively. Consciousness is a heightened state of mind, and in order to attain it and above all, enlightenment, the mind must be aware of the existence of that state.

12. Essentially, consciousness cannot be construed merely by our intellect, with facile concepts and propositions proposed by our ideas. It requires the comprehension of its function and the viability of its power. Without understanding it, we discover nothing of substance.

13. Consciousness is the supreme cognition that actuates the sentience of our active mind in complete consequentialness. Consciousness is the mechanism for enlightenment. When we realise its capacity, we may attempt to reach enlightenment.

14. From this fascinating action derives the modern term that has replaced awareness that is mindfulness as an etymon. It is mindfulness that initiates the process of consciousness, and it is mindfulness that allows us to reach a profound meditation accessible to the mind.

15. Although this connotation is employed knowingly, I have preferred to insert the word consciousness as a more authentic representation of this essence. It is relevant to the concepts espoused by the Oracle that we learn the meaning of consciousness.

16. The axiom of the concept of philosophy does not necessarily require doxai that merely indicate its function or fail to explain the true significance of its purpose. What is ultimately required is the understanding of consciousness.

17. Any theory or presupposition postulated can be rendered credible when applying the mechanism of logic and its relevance to the mind. Within the concept of logos, consciousness is vitally important to its adherence and philosophical teachings.

18. The ontology of consciousness necessitates the presence of an object or thought, but the conscious realm is a continual source of knowledge and wisdom. Thus, we are constantly searching to obtain knowledge and wisdom; this is not a simplistic task.

19. Sensations, images, and thoughts form its traceable pattern and visibility, known to our mind and our understanding of its function in the meditative sense. The heightened realm of consciousness is accessible only through the connection between mind, body, and soul.

20. If this pattern could be detected through the application of awareness, then our thoughts would be able to be processed regularly and effectively. Consciousness is the method to enlightenment, but within the concept of logos, it is merely the beginning of the process of attaining enlightenment.

21. Consciousness is not merely predetermined by the completion of an action alone. Instead, it is predicated on the premise of a thought that accompanies the action thereafter. Thus, consciousness may be understood within that process.

22. The acute tangibility of its effect on our mind is present when our state of consciousness is active and engaged in meditation. Meditation is the vehicle by which we achieve enlightenment. When we apply this method, we are connecting with the mind.

23. Thereby, our thoughts may be addressed according to their corresponding evolution and the manner in which they are introduced. Consciousness is the key to the development of the mind and is central to the concept of logos. Its teaching ought to be imparted with wisdom.

24. As the process evolves, our mind recognises the fundamental distinction between rational and irrational thoughts in their entirety. It is not inconceivable to assume that we apply consciousness most effectively when we are most rational in our thinking.

25. There can be no doubt whatsoever that without its proper utilisation, the relationship that consciousness bears to the other elements of logos is rendered undefined in its true essence. Consciousness, when explained, is what defines the enlightenment of the mind.

26. Thus, without its ability and practice, logos becomes a futile process devoid of determination or usefulness in any form of philosophy or practice that could be espoused as credible and relevant. The conscious realm is distinct from the subconscious realm of the mind.

27. The productive nature of the Socratic method was enquiry by constant repetition, developed through the persistence of an established rhetoric that was commonly known. Nonetheless, we must remind ourselves that consciousness is more than enquiry; it is the enquiry of the mind with the soul.

28. Conscious thoughts were what allowed this fascinating method to follow its natural course of elenchus and the recognition of the mind. Socrates was a wise man who professed to know nothing in life, though he spoke with the Atticism few could ever emulate.

29. In simple terms, what the mind can perceive, consciousness can interpret at will and with effectiveness. In my interpretation of the subject, I have concluded that there are five states of consciousness: sentience, cognisance, percipience, subjectivity, and awakening.

30. Every sensation expressed good or bad is either discerned or determined by our actual consciousness as demonstrated. This is germane to its usage and ultimately to its purpose. When we understand what it represents and its function in philosophy, we apply our wisdom.

31. This important sign is a pronounced demonstration of the distinction between a good or bad sensation manifest in comparison and purpose. I am discussing the philosophical quiddity of consciousness, with the knowledge of the Oracle.

32. What should concern us is not the admission of its importance, but the omission of its viability in life. Consciousness is what permits us to understand the world in which we live, and the world that revolves around us quotidianly.

33. Until we are aware of its function, we shall never understand its role in the implementation of logos and its actual capacity. We possess the capability to attain consciousness, but without an understanding of logos, we remain uncertain of its relevance.

34. Consciousness has always served to direct our attention, yet it has also been beguiled by unwelcome distractions and delays. This is why consciousness must be applied when the mind is truly attentive and united with the body, mind, and soul at all times.

35. Within the concept of this philosophy, each property of logos has its functional attachment and reason for its implementation. If we do not apply consciousness in our rational thinking, we become susceptible to the influence of irrationality.

36. Hence, it is a reasonable fact hitherto explicable to attach a sensible definition or connotation to the concept of consciousness. Whatever that definition or connotation may be in its ultimate form, it must serve the purpose for which it was established.

37. We human beings perceive with our consciousness the ruminative thoughts that our developed mind distinguishes as significant or insignificant. Within this process of discovery, we learn to adapt our mind to difficult and diverse situations that we encounter in life.

38. Whether we recognise its authentic value is entirely unpredictable, for we are naturally inclined to doubt and obstinacy in our beliefs. What we cannot answer, we dismiss; what we doubt, we disbelieve. It is not a question of belief or disbelief, but more of an inclination to think that consciousness is indeed reliable.

39. We doubt what we cannot explain or elucidate in words, within its relevant subreption and apparent progression. Ergo, the only inference we can draw from that statement is that scepticism is a trait inherent in human nature.

40. There is a common trait among us humans that symbolises our persona and our perception of wisdom, and that is the application of consciousness. It is better that we proceed in life being cognisant of the world and the things that encompass it.

41. Perhaps there is more we can opine on the matter of consciousness. If we are not conscious of the subject, then the matter becomes vague and unclear in its composition. It simply ceases to be a reference for our emerging thoughts that govern our mind.

42. I have often presumed that our awareness is contributed to by our activated sense of perception. Ergo, our consciousness is linked to our perception, and how we determine the importance of that perception depends on how we understand its function.

43. Is this perception accurate enough to form a credible opinion and analysis thereafter? I would assert that it is, for our perception is a vital element that activates our consciousness. When we are aware of this occurrence, we can situate our minds within our consciousness.

44. Therefore, truth is a matter of introspective induction, conceived and propounded with explication and rationality. Without rationality, nothing can be considered germane or stable. It is the stability of the mind that we seek to establish with consciousness.

45. By observing our actual surroundings, we become intimately acquainted with the present circumjacence and the thoughts that evolve within our mind. There are things present in our consciousness that we discern or perceive, and others we dismiss as irrelevant.

46. Nothing can be excluded from the power of consciousness and its integral connection to the mind. Its capacity is immense, and its function optimal. All things that activate our consciousness are those we intuitively gravitate towards in essence.

47. The capability of consciousness is devised for moral guidance and to confer the reliable essence of philosophy. Without consciousness, the teachings of the philosophy of the Oracle would be rendered futile. In the end, its purpose would not function correctly.

48. It is not the role of philosophy to prove or disprove any of its original rudiments to science or religion. The Oracle is not a text that affirms any incontrovertible truths not offered through knowledge and wisdom. It is merely a profound reflection on a way of life and a way of thinking.

49. Whilst the concept is examined meticulously by science, it is erroneously interpreted in religion. Consciousness is mental awareness that is not meant to judge or be judged by indiscretions that do not dictate the course of logos.

50. Religion associates guilt with our cognisance, but there is no need for this comparison, for philosophy does not require the admission of guilt. Guilt is a senseless shame that philosophy replaces with accountability. There is nothing wrong with expressing regret, but that regret should not drown a person in their misfortunes.

51. Philosophy depends on the actions of its principles and the truth of its logic, whereas religion is based on faith and repentance. The Oracle is not about faith but about belief in the mind, body, and soul. It is important to know that the notion of faith is unnecessary, since it would be pointless to remain stuck in a faith that cannot be measured by logic.

52. This is where the necessity of awareness prevails in our consciousness when it reaches its full stage of evident maturity. As we grow in our thoughts, we realise that we grow as well, with the body and the soul, in the natural process that is consciousness.

53. To know and understand is awareness. To not know and not truly understand is nothing more than incoherence. That is why we should strive to reach the highest form and state of consciousness that we can ever ascertain in life.

54. To attest to possessing sharp awareness is satisfactory; to pretend to know much is pretension. Consciousness has no need for pretension or erroneous philosophy. It sustains itself with the teachings of the Oracle, teachings that provide the viable mechanism to reach our consciousness.

55. The Oracle is consistent in its philosophical instruction and composite elements that describe its propadeutic teaching. There is nothing more rewarding to the mind, body, and soul than the recognition of its preservation.

56. It provides the full integration of knowledge, wisdom, logic, intellect, consciousness, and thought. The Oracle is measured by these specific elements that we learn to apply in our lives. When we learn about these things, we gravitate to the reason they exist and function in the first place.

57. Above all, the mind is continuously activated through our perception and conation. When we expand our minds, we become more conscious and intuitive. It is through this expansion that we comprehend the immense capacity of our consciousness.

58. There is another compound element of logos that I shall introduce afterwards as thought. It is this element of logos that we seek to be more proficient in, but what must be stated about consciousness is that when our mind is consumed in introspection, we are more concentrated.

59. Without the accessibility of consciousness, logos is irrelevant in its totalising effect and process. It is rendered useless and inoperative in its purpose. The important factor we should know is that consciousness is a part of logos.

60. To listen and obey are not sufficient. We must also apply the state of consciousness to be fully aware of the thoughts activated in our mind. The mind is like a mechanism that requires thoughts, and consciousness is a vehicle that realises thought through inductive or deductive reasoning.

61. It is remarkable that we are afforded consciousness as a sensible instrument of awareness and its capability to permit us to comprehend its contribution to the mind. Thoughts are constantly evolving, and the mind attempts to give meaning to those thoughts.

62. Consciousness is a precise method and a valid example of the implementation of keen observation surmised and accentuated by our efficient thoughts. Once within the conscious realm of the mind, we are able to determine the validity of those thoughts.

63. What illuminates our mind is the sustainable form of this rational expression and the display of its powerful effects on our thinking. Rational thinking permits us to enhance our thoughts and reconcile them with our current reality.

64. How we approach this element of logos determines the propensity of its utility and its importance to our daily lives. When we know the full extent of the meaning of logos and the substance of consciousness, we become aware of the need to explore their concepts.

65. Our ability to discern the considerable importance of consciousness is displayed in the application of ratiocination. These two are commonly utilised with our consciousness. They assist us in our decisions and tasks.

66. We have the option to assume the answer to any elaborate question if we attach the origin to its reason. Without reason, consciousness cannot be processed logically and function in accordance with its purpose and practice. Thus, we must remember that logos must have a defined structure to adhere to its principles.

67. The Oracle contributes to the ultimate state of our mind, body and soul, when it is logical with its reference and its preservation. The mind, body and soul, must always be in unison with each other, so that consciousness could be fully achieved.

68. To be conscious of our thoughts and actions corresponds to the immense enlightenment we search for, within our lives and stability. We tend to seek stability in the form of certain beliefs, ideas, concepts and above all truths that we can understand. Philosophy, when exercised properly is a truth.

69. The state of our awareness is paramount to the evolution of the mind and corresponding soul. The soul and the body as well as the mind are nourished by our consciousness. Without consciousness, the mind, body and soul would be incomplete and irrational.

70. What we proceed to expound as a genuine asseveration of consciousness is the sudden realisation of our intense acuity and cognition. This revelation of the mind is one that should inspire us deeply to explore beyond our horizons established.

71. The state of our awareness is then heightened by the usage of our mental faculties that are displayed and expressed in time. It is an awareness that permits us to be more intuitive and cognisant about the function of consciousness.

72. It is a frequent occurrence in consciousness that we encounter certain phenomena that are presumed to be inexplicable in nature and postdiction, but these phenomena do not assure us of the reason or answer to why they are existential in the first place.

73. These unique phenomena are addressed in accordance to the capacity of their remarkable adaptation and their viability, but consciousness deals with things that we can understand and permit us to distinguish their signification.

74. The indication of that process is reflected in the resolution of our volitient capability to distinguish the invariables. When we learn to differentiate between invariables and variables, then we learn a lot about the development of our consciousness.

75. Undeniably, there are things that we do not understand, but there are things that will be understood with their commonality and uniformity. Consciousness is the primary component that is associated to the faculties of our audition, observation and comprehensibility.

76. What is comprised in this absolute state is the actual power of active discernment and self-acceptance. If we do not accept ourselves, then how do we expect to benefit from consciousness? This is the fascinating question that we ask, from either experience or uncertainty.

77. Once consciousness is activated, then the relation between the mind, body and soul is compatible and congruent in its quintessence, and with its function and purpose. We must find purpose for our consciousness, and that requires the utility of our cognition.

78. This permits the state of the mind to accomplish within an effective manner the continuation of logos, and its necessity for its practicality. When we are discussing the matter of consciousness, we are discussing the faculty of which we utilise and depend on for our reasoning.

79. The mind presumes that the course of action is derived from a logical inference that we process intelligently and sagaciously knowingly, but what we should know is that consciousness alone cannot assist us in attaining the true enlightenment that we seek.

80. How can we determine the veritable effect, if we are not mindful of its lucid introduction? This is a good question to ask. If we are not capable of understanding its introduction, then our consciousness will cease to be relevant in its function.

81. From the state of consciousness the mind is governed, by the sole perception of our interpretative method of exploration and observation. The mind interprets the things that we perceive and the things that appear to be to us realistic in nature.

82. There is nothing that is fanciful or fallacious about consciousness, when the argument is that it sustains the vital progress of the mind. The mind is only the engine, it requires the recognition of consciousness to assists it with the things that are necessary and with the functions that the mind operates.

83. Therefore, it accompanies the emerging state of our awareness, with such a critical association to the philosophy of the Oracle. The teachings of philosophy are meant to inspire and imbue us, with the knowledge and wisdom that is needed to find enlightenment.

84. Philosophy teaches us that we as persons are very conscious of the relevance of the level of consciousness and its purpose. If we do not learn the importance of consciousness in philosophy, then how do we expect to appreciate its purpose?

85. It is analogous to the concurrence of the events that have suddenly allowed us to expedite the process of our alterity. When certain events occur in life, we tend to reflect on them and notice their changes, when we are conscious about their relevance.

86. Within a general assumption, we are capable of understanding the difference of the realms, between subconscious and conscious behaviour of which we perceive the distinction between them. A distinction that is comprehended, within the notion of viability.

87. With the clear recognition and admission of this certainty, we are prepared to resolve our troubling uncertainties logically. When we are cognisant about things that require our understanding, then we are capable of reaching consciousness.

88. This natural function is valuable to the principles of logos and its visible adherence, because it is linked to the core of our rationality. Without rationality, our mind cannot resolve the insoluble intricacies of life, or be the sole mechanism for our answers.

89. Within the uncertain episodes in our lives that we confront knowingly, there are countless ideas that circulate internally within our mind. Those ideas are truly represented by our thoughts, and pursued by the fulfilment of those ideas.

90. What we can decipher is the actual magnitude of the embodiment of these abstract notions conceived gradually and introspectively. To better understand things that are abstract in essence, we must attempt to establish the perimeters of reality, then know what these things represent.

91. Subsequently, the affirmation of this formula of logos exists, within our aptitude to project a contrast of reality and surrealism. When we are aware about the things that surround us, then we are capable of attaching meaning to those things.

92. Whether we ascribe to the theory of reality and surrealism in general is not inconsequential, because we generally associate one to the other. A reality that is established does not need to contradict, with the nature or function of consciousness.

93. The matter may be considered complex, but the question is not whether we believe in the distinction analysed. The question is how does reality relate to our consciousness and remain relevant? This is what we must ask ourselves with our inquisitiveness.

94. The germane thing is not what do we presume as being factual in nature, but how do we make sense of philosophy, if we are not prevalent to its teachings? It is its teachings that provide us, with the basis for our knowledge and our sagacity.

95. We can devise a deducible manner to answer that particular question, but it must be comprisable of the elements of the truth and be compatible to that truth. If that truth is incompatible, then it will not bear any real substance.

96. In this analogy, the intrinsic nature of the universal composition of philosophy is based on the fundamentals of genuine belief and interpretation expressed by the teachings of the Oracle. It is paramount to those teachings that we learn to be conscious.

97. We can guide ourselves, with the concept of logos and personify the state of consciousness willingly and achieve a great measure of comprehensibility in our effort, but we must be clear about what logos signifies to us, in regard to consciousness.

98. Naturally, the affinity with the other components of logos is exactly the benefit of our awareness and the recognition of our mind. It strengthens our mind, with the inclusion of consciousness. When we are aware about the things that we perceive, then we are experimenting with our consciousness.

99. Verily, if we are convinced that the mind operates in full agreement with the soul and body, then our immediate thoughts will correspond naturally to our reactionary actions that permit our mind to understand, the functions of the soul and body.

100. In order to obtain the conscious realm of the mind, we must first learn to appreciate life and its representation. Consciousness in the philosophical sense, cannot operate correctly or logically, if there is no viable application of thought.

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