The Oracle Chapter 1 (Logos)
Consciousness
(Gnósis)
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 will be revealed about consciousness is its attributes that are in accordance 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 to the attainment of enlightenment.
3. This type of perception is developed somatically or mentally, into the philosophical process that we know as consciousness. Consciousness is the audible ear of the soul. It sustains and nourishes the soul, with the ability to effectuate self-awareness.
4. Being aware and possessing a penetrating acumen are factors of its true effectiveness that manifest demonstratively, within our activated senses of touch, audition, vision and above all awareness that are related to our sapience and percipience.
5. Consciousness can provide contributory assistance to wisdom, and is very significant to the pattern of logic, when understood and properly implemented. Videlicet, when we know the heightened level or degree of consciousness, then we have reached the state of self-awareness.
6. Without anamnesis, there is no recognition of the facts. Thus, no logic can be concluded and assumed to be accurate and valid in its structure, but when we are discussing consciousness in the realm of philosophy, we are discussing a subject that deals with the core of the mind.
7. Plato once had said in his words of wisdom, "We do not learn; and what we call learning is only a process of recollection." Those words could be perceived as ironic or as emphatic. It is the essence of those words that we should adhere to their wisdom.
8. The notion of that statement is affirmed, through that effectual and evincible consciousness that allows us to comprehend its relevancy. If we ascribed to the perception that in order to be conscious about something, we must first be wise, then we accept that wisdom is the key to consciousness.
9. Aristotle had once said, "The ultimate value of life depends upon awareness and the power of contemplation rather than upon mere survival". It is significant that we understand that we could live a life, and not be conscious of much that surrounds our world.
10. The self-awareness of our death 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 accomplished, with thorough introspection performed and acknowledged with effectiveness. Consciousness is a heightened state of mind, and in order to reach its attainment 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. If we do not have an understanding of it, then we discover nothing of substance.
13. Consciousness is the superb cognition that actuates the sentience of our active mind, within complete consequentialness. Consciousness is the mechanism for enlightenment. When we realise its capacity, then we can attempt to reach enlightenment.
14. From this fascinating action derives the modern word that has replaced awareness, mindfulness as an etymon. It is mindfulness that begins the process of consciousness, and it is mindfulness that allows us to reach a profound meditation that is accessible to the mind.
15. Although this connotation is employed knowingly, I have inserted the word consciousness to be more of an actual 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 doxas that are indicative of its function, or that fail to explain the true significance of its purpose. What is concluded is the necessity to understand consciousness.
17. Any theory or presupposition postulated can be manifest as credible, when applying the mechanism of logic and its importance to the mind. Within the concept of logos, consciousness is extremely vital to its adherence and philosophical teachings.
18. The ontology of consciousness needs for an object or thought to be present, but the conscious realm is a continual source of knowledge and wisdom. Thus, we are constantly searching to obtain knowledge and wisdom. It is not a simplistic task.
19. Sensations, images and thoughts form its traceable pattern and visibility known to our mind and understanding of its function in the meditative sense. The heightened realm of consciousness is only accessible, through the connection between the mind, body and soul.
20. If this pattern utilised could be detected with 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 only the beginning to the process of obtaining enlightenment.
21. Consciousness is not merely predetermined, by the whole completion of only an action. Instead, it is predicated on the premise of a thought that accompanies that action afterwards. Thus, consciousness could be understood within that process.
22. The acute tangibility of the effect on our mind is present, when our state of consciousness is active and engaged in meditation. Meditation is the vehicle to achieve enlightenment. When we apply this method, then we are connecting with the mind.
23. Thereby, our thoughts can be addressed, in accordance to their corresponding evolution and presentation introduced. Consciousness is the key to the development of the mind, and it is relevant to the concept of logos. Its teaching should be imparted with wisdom.
24. As the process evolves, our mind recognises the main difference, between rational or irrational thoughts in their entirety. It is not inconceivable to make the assumption that we apply consciousness, when we are the most rational in our thoughts.
25. There can be no doubt whatsoever that without its proper utilisation, the relation that consciousness has with the other elements of logos is then undefined in its true essence. Consciousness when explained, is what defines the enlightenment of the mind.
26. Thus without its ability and practice, it would render logos as a futile process with no determination, or usefulness in any form of philosophy and practice that could be espoused to be credible and relevant. The conscious realm is different than the subconscious realm of the mind.
27. The productive nature of the Socratic method was enquiry by constant repetition that had developed, through the persistence of an established rhetoric that was commonly known. Nonetheless, we should remind ourselves that consciousness is much more than enquiry, it is the enquiry of the mind with the soul.
28. Conscious thoughts were what allowed this fascinating method to proceed its natural course of elenchus and recognition of the mind. Socrates was a wise man who had professed to have known nothing in life, even though he spoke with the Atticism that few could ever emulate.
29. In simplistic terms, what the mind could perceive, the consciousness could interpret at will 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 demonstrated. It is germane to its usage and ultimately to its purpose. When we understand what it represents and what is its function in philosophy, then we apply our wisdom.
31. This important sign is a pronounced demonstration of the distinction of either a good or bad sensation manifest in its comparison and in its 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 that we live in, and the world that revolves around us quotidianly.
33. Until we are aware of its function, we shall never understand its part in the implementation of logos and its actual capacity. We possess the capability to obtain consciousness, but without the understanding of logos, we are uncertain of its relevancy.
34. Consciousness has forever served to heed our attention, yet it has also been beguiled by unwanted distractions and delays. This is why consciousness must be applied, when the mind is truly attentive and one, with the body, mind and soul always.
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, then we are susceptible to the influence of irrationality.
36. Hereto, it is a reasonable fact hitherto explicable to attach a sensible definition or connotation to the concept of consciousness. Whatever that definition or connotation be in its ultimate form, it must serve the purpose for its establishment then.
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 different situations that we encounter in life.
38. Whether we recognise its authentic value is entirely unpredictable, because we are naturally inclined to doubt and to have obstinacy in our beliefs. What we cannot answer, we dismiss. What we doubt, we disbelieve. It is not a question of belief or not, but more of an inclination to think that consciousness is indeed reliable.
39. We doubt what we cannot explain or facilitate its meaning in words, within its relevant subreption and its apparent progression. Ergo, the only thing we could infer from that statement would be that we are sceptical beings in our human nature.
40. There is a common trait amongst us humans that symbolises our persona and our perception with wisdom, and that is the application of consciousness. It is better that we proceed in life, being cognisant of the world and of the things that encompass it.
41. Perhaps there is more that 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 control our mind.
42. I have often presumed that our awareness is contributed to our activated sense of perception known. Ergo, our consciousness is linked to our perception, and how we determine the importance from that perception depends on how we determine what is its function.
43. Is this perception accurate enough to form a credible opinion and analysis afterwards? I would assert that it is, because our perception is a vital part that activates our consciousness. When we are aware of this occurrence, then we can situate our minds within our consciousness.
44. Therefore, the truth is a matter of introspective induction conceived and propounded, with an explication and rationality. Without rationality, there is nothing that 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 very acquainted, with that present circumjacence and the thoughts that evolve in our mind. There are things that are present in our consciousness that we discern or perceive, and there are things that we dismiss as irrelevant.
46. Nothing can be precluded from the power of consciousness and its integral connection to the mind. It's capacity is immense and its function is optimal. All things that activate our consciousness are things that we intuitively gravitate to their 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 for philosophy to prove or disprove, any of its original rudiments to science or religion established. The Oracle is not a book that affirms any incontroverbility that is not offered, without knowledge and wisdom. It is merely a deep reflection about a way of life and way of thinking.
49. While the concept is examined by science meticulously, it is erroneous in its interpretation in religion. Consciousness is a mental awareness that is not meant to judge or be judged, by mere indiscretions that do not dictate the course of logos.
50. Religion associates guilt to our cognisance, but there is no need for this comparison, because philosophy does not require the admission of guilt. Guilt is a senseless shame that is replaced by philosophy 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 the belief in the mind, body and soul. It is important to know that the notion of faith is an unnecessary thing, since it would be pointless to remain stuck in a faith that could not 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 are growing in our thoughts, we then realise that we are growing 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 could ever ascertain in life.
54. To attest to possess sharp awareness is satisfactory, and to pretend to know much is pretension. Consciousness has no necessity 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 things 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 are expanding our minds, we become more conscious and intuitive. It is through this expansion that we know the ingent capacity of our consciousness.
58. There is another compoundable element of logos that I shall introduce afterwards as thought. It is this element of logos that we seek to be more proficient, but what must be stated about consciousness is the fact that when our mind is consumed in introspection, then 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 that 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 our 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 that is a valid example of the implementation of a keen observation surmised and accentuated then, by our efficient thoughts. Once we are within the conscious realm of the mind, we are able to determine the validity of those thoughts.
63. What illumines our mind is the sustainable form of this rational expression and display of its powerful effects on our thinking. Rational thinking permits us to enhance our thoughts and reconcile those thoughts with our current reality exposed.
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, then we are aware of the need to explore their concepts.
65. Our ability to discern the considerable importance of consciousness is displayed, within the application of ratiocination. These two things 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 is unable to be processed logically and function, in accordance to 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 inusitate 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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