The Oracle Chapter 1 (Logos)
Lorient Montaner
(Preface)
-The Oracle is to be understood, as the introduction to a concept of philosophy called Meleticism. Within the preface of the Oracle, the argument is the essence of its context, the universal truth that can be construed, as a reflection of the relevance of knowledge.
Thus, this book is written for the sole purpose of philosophical guidance, within the genuine belief of its usage. It is not designed to replace religion or science, instead, offer another traditional belief that differs from them. The philosophy that is contained in this book is based on concepts that are influenced by ancient Greek philosophies.
Therefore, this philosophy, that I shall expound is connected, with the teachings of philosophic value. Every principle and concept elaborated in this book reflect, my observation and wisdom that are influenced by the teachings of ancient philosophers.
Hence, the material that the reader will read is constructed, on my notion of this philosophy that I ascribe to its practice and wisdom. The rudiments of this particular philosophy are based, on the main principles of philosophy and their attachment to its utility.
The natural application of the characteristic traits of human conduct, the enlightenment of the mind, the conscious awareness of the truth, the exploration of universal existence, the concept of the mind, the body and the soul are the major premises, for this innovative and revolutionary philosophy.
Although Socrates, Plato, Aristotle and others are mentioned, there is no emphasis on their lives, only their teachings. The Oracle does not profess any divinity of Socrates, Plato, Aristotle, or other ancient Greek philosophers inter alia, in a discrepant nature. They are simply references that have been collated, for my extraordinary investigation and inspiration.
Once more, it is a book composed of influential guidance, and its greatest revelation is its entire composition. The foundation of the Oracle is inspired by the original fundamentals of the principal elements of ancient Greek philosophy, logos, ethos, pathos, eros, cosmos and anthropos. Within each element there are separate components of this philosophy to be applied and considered, as a vital part of its teaching.
(LOGOS)
(LOGÓTYPA)
-Logos is the property that determines, what is right from wrong, in a judicious manner.
Knowledge
(Ignósis)
1. The Oracle defines knowledge, as the fact of knowing or displaying a familiarity, with a particular subject discussed. It is the attainment of learning and the basis for wisdom. It is what provides us, with the clear understanding of philosophy.
2. The Oracle is a universal knowledge based, on the rudiments of philosophy not reflective of the norms of science or religion. Its language, message and comprehension are not designed for the simplicity of the mind, instead, for the stimulation of its intellect. The established methods of any effective teaching in my conclusion are the following, Propaedeutic (instructional), Apodictic (demonstrative), Heuristic (practical), Telic (specific), Epidictic (rhetorical), and Systematic (logical).
3. The Oracle cannot be fully understood in a mere explanandum elaborated by the teachings of philosophers, without the introduction of its purpose and function. It requires the application of universal knowledge. What is universal knowledge?
4. It is the ultimate form of comprehension and guidance affined, through an epistemic purview of philosophy and its causal relation, between the two elements of knowledge and logic. Knowledge is the greatest gift of the human mind and sustainer of the self. Socrates said, "We are in fact convinced that if we are ever to have pure knowledge of anything, we must get rid of the body and contemplate things by themselves with the soul by itself. It seems, to judge from the argument, that the wisdom which we desire and upon which we profess to have set our hearts will be attainable only, when we are dead, not in our lifetime."
5. Within this philosophy it is attributed to the conclusion based, on the predication of the Oracle and its premise. Plato eloquently said, "When the mind's eye rests on objects illuminated by truth and reality, it understands and comprehends them, and functions intelligently; but when it turns to the twilight world of change and decay, it can only form opinions, its vision is confused and its beliefs shifting, and it seems to lack intelligence."
6. It does not require the supreme intellect of a scholar or concepts of a theoretician, except the confluence of the methodical teachings and instructions of sagacity. Socrates said, "The only good is knowledge and the only evil is ignorance."
7. Knowledge is the immeasurable acquisition of the universal truth that is more than the conformity of scientific and religious relevance and congruity. "Whenever, therefore, people are deceived and form opinions wide of the truth, it is clear that the error has slid into their minds, through the medium of certain resemblances to that truth," said Socrates.
8. It is not an antinomy of an idea adhibited to philosophy, instead, a practical understanding of ideas formulated and processed afterwards with contemplation. In order for knowledge to be productive, it must contain the genuine seeds of wisdom.
9. There is nothing greater than the logical approach of knowledge to induct its practical use and telos, in order to fill our mind with its recognition. Knowledge is what provides us with wisdom, but it must be fed with a measure of logic.
10. Its philosophic pursuit is the eternal quest, for answers to our insoluble questions and conscientious thoughts that have eluded our intellectual awareness and percipience. Aristotle said in his words, "All men by nature desire knowledge."
11. It can be taught and learnt, at the peirastic stage of our childhood or adulthood and applied to the conventionality of the common idiom. Socrates once said, "Whom do I call educated? First, those who manage well the circumstances they encounter day by day. Next, those who are decent and honourable in their intercourse with all men, bearing easily and good naturedly what is offensive in others and being as agreeable and reasonable to their associates as is humanly possible to be…those who hold their pleasures always under control and are not ultimately overcome by their misfortunes…those who are not spoiled by their successes, who do not desert their true selves but hold their ground steadfastly as wise and sober—minded men."
12. There is no actual process to acquire its maximum benefit, except the duration of time elapsed and the mental exertion accumulated. Knowledge is not something that we are born with. We must acquire its usage with time and rational thinking processed.
13. Within its veritable composition is the analytical erudition of wisdom that the ignoramuses fail to distinguish, with their expatiations and their contradictions. It is important to be practical in matters of knowledge than to make the assumption that knowledge is indeed illogical.
14. The commonality of its effect is the superior attainment of the mind's progression and coalescence, with the body and soul. If we cannot progress in that attainment of our knowledge, then what good does it serve us, within the practical sense?
15. Knowledge is the philosophical induction to incontrovertible facts that are deciphered, with efficient acumen and competence, not with the falsehoods of sciolism. "Knowledge which is acquired under compulsion obtains no hold on the mind," said Plato.
16. The facts that are a fortiori, beyond any conjectures that have been opined or intimated of thoughts and assertions confuted. We cannot assert things that we are not knowledgeable of their substance, nor attempt to comprehend their meaning.
17. Knowledge can be disputed and distorted, when analysed synthetically or analytically, but it is the attainment and realisation of the pinnacle of human accomplishment and worthiness. It is the one thing that we depend on for our sagacity, and strive for its validity.
18. We often mistake it for wisdom, and ignore its facility, for obtaining natural cognition and circulation of eclectic ideas that form our basis of logic, which inspire our pursuit for wisdom. Knowledge is not a guarantee for wisdom, it is merely a capacity to ascertain it.
19. There is an inconspicuous difference, between them in what is acknowledged through an elaborate conclusion, with its implementation and its value. To be a person with knowledge is to be a mindful person, but knowledge itself is not sufficient. We must possess the knowledge that is utile and good.
20. Knowledge is the completion of our absorptive search, for the universal truth and is a determinant factor of logos. There are in my analysis six types of knowledge. Artificial knowledge obtained by ultracrepidarianism, Theoretical knowledge obtained by theories, Superior knowledge obtained by wisdom, Natural knowledge obtained by experience, Developing knowledge obtained by study, and Practical knowledge obtained by observation.
21. To obtain the abundance of knowledge is a matter of immense volition and patience expressed, within an intense conspection of our perception. It is knowledge that makes us seek more of its fountain that we imbibe willingly its inspiration.
22. Knowledge is designed to offer human beings the abundance of information to process, in accordance to its usage and clarification. Without these things, we cannot differentiate useful knowledge from useless knowledge, and useless knowledge is not fruitious to the mind.
23. The function of knowledge is to permit the increase in thought and judgement, eradicating the agnosic thougths that circumscribe the mind. The mind is the vehicle to knowledge and sagacity. If we do not realise how the mind functions, then we cannot comprehend the value of knowledge.
24. The purpose of its necessity is not the advenient cause of which we seek with assiduity, but the alible elements of its totality. It is knowledge that defines our progress, and it is knowledge that will define our lives. We cannot expect to be sapient, due to some innate mechanism that is not our mind.
25. Nothing is defined within the pattern of knowledge, without the authentic application of thought, understanding and apodixis. These things that are intrinsically significant, in the teachings and concepts of philosophy are the espousement to our rationality.
26. Knowledge has existed forever in the depth of our mind consistently, since the inception of human contemplation and conflation of concepts that sophronise us, with the moral and logical principles of philosophy. Philosophy is endowed with knowledge.
27. There is the dyslogistic state of ultracrepidarianism, but there is also the ultimate state of universal knowledge that could be acquired with time. It is universal, if it has the uniformity and understanding of logic. A logic that we can depend on for its viable structure.
28. Pantosophy is the indisputable knowledge of the cosmos. A posteriori knowledge is based on experience and observation of how things are in the changing world, while a priori knowledge is based on reasoning rather than mere observation.
29. In philosophy, knowledge is the viable component that stores our thoughts and ideas together. When the mind processes those thoughts and ideas, then it records the validity of that information that becomes knowledge. Within philosophy there are various subjects that require knowledge, such as astronomy, mathematics, political philosophy, ethics, metaphysics, ontology, logic, rhetoric and aesthetics.
30. The acknowledgement of philosophy and its operation allows the mind, the body and the soul to exist within a mutual balance and harmony. When the mind does not have equal balance and harmony, then it becomes unsteady and obfuscated in our thoughts.
31. From that balance derives the extraordinary nature of our intelligence and the classification of our concepts elaborated of philosophy. In order to better understand those inspiring concepts of the Oracle, we must first acknowledge our capability.
32. Knowledge pertains to our ability to amass sufficient information of facts and data of a confirmatory conclusion, but we should not misinterpret knowledge, or assume that it is solely facts and data. It is much more than that in the intuitive sense, when it is enriched with philosophy.
33. It is a telic asset to human beings and their daily functions knowingly. It allows us to attempt to understand the cause of its interdependence with our thoughts and its efficiency. Until our mind realises the capacity of our knowledge and wisdom, then it will remain incoherent.
34. The Oracle is a source of universal knowledge provided, for the follower of philosophy and interpreter of the universal truth. Universal truth is not what we define it to be or to mean. It is simply that of which we establish, as authentic and relevant.
35. Therefore, its only purpose is the affirmation of that particular knowledge that is coincidental, with the view of this philosophy expressed. Knowledge is not for the implementation of a system of logic that must equate, with our thoughts only. It is a basis for our inferences and our conclusions that are universal in their veracity.
36. The gradual assimilation of human thought to concrete fact, is the basis of all human knowledge that we conform to its ascertainment of facts and the cogency of that argument asseverated. We must remember that we are human and that knowledge can be good or bad, useful or useless. We enable our minds to determine the distinction, between the opposite contrasts of knowledge.
37. It is undeniably conducive to the method of logic that Socrates once evoked passionately, in collaboration with other Greek philosophers established. Socrates inspired us to seek the answers to our inquisitive minds. To ask the difficult questions that we do not know or comprehend.
38. Whether we understand its meaning is another thing entirely of a different matter that is interpreted, within the heterogeneity of human beings. Human beings often neglect or forsake knowledge. We cannot prosper in our lives, if we do not have a semblance of coherent knowledge to inspire us.
39. Philosophy depends on universal knowledge that we accredit to experimentation and thought that is obtained through the process of deduction. Deduction alone does not make any knowledge more effective or logical than other forms of knowledge, if it does not have substance. It merely provides us with a vehicle of expression and rationality.
40. Until we have realised the power of its effect, we shall never decipher its original capacity and be able to accelerate its continual process and flow. Thoughts can occur to us in a rapid succession, but they are futile, when they do not possess ratiocination.
41. There is no indisputable definition of knowledge. It originates in multiple thoughts and words that form our dianoetic consciousness and eidos. They are reliable, when they are capable of distinguishing logical from illogical, moral from immoral, inter alia.
42. As we record our deliberate thoughts in the process of knowledge, we are thereafter wiser than before, in our inscient state of recognition. A person that is knowledgeable could seem to be wiser than others, but it must be stated that knowledge cannot sustain our mind solely. It needs proper wisdom.
43. Everything we know is attributed to the accretive foundation of knowledge and its hyparxis that reflects the culmination of human thought evoked. Thought is something that can be naturally processed or intuitively processed. What makes our knowledge valid and logical is how we apply it to our wisdom.
44. Knowledge is the one quality of awareness that is not innate, but acquired naturally, through the protensive period of our lives and exploration. We are not born with knowledge, we are born with its capacity. However, it is its attainment that we seek with that capacity.
45. At times, because of our intempestivity, we are not aware of its recondite faculty or its profundity, because we are nescient of its full extent and capability. We should not reach the conclusion that knowledge is a thing that we are bestowed with, or assume that we shall ultimately obtain its fruition.
46. Thus, the Oracle defines knowledge as an important form of enlightenment that transcends any provisory notion. Socrates said, "Prefer knowledge to wealth, for the one is transitory, the other perpetual". Those wise words of Socrates are meant to be understood, for what they represent and what they offer us in knowledge.
47. Humanity is worthless, without it, and better with its denotative involvement that edifies the mind and provides its source of presentation in structure. Knowledge is the path to enlightening our minds and to reach the benefit of sagacity.
48. What we believe to be intelligence is interpreted often, as absolute knowledge, when it is more than intelligence revealed. Knowledge cannot be presumed to be only for the intellects. It is intended to be utilised, for individuals that construct purpose for their genuine ideas and thoughts.
49. It is the compilation of adducible facts that we construe and process naturally through our deliberation, not our alogisms declared or asserted. When we acknowledge the foundation of our thoughts, and relate them to the wonderful thing that is our wisdom, then we learn to prosper with our knowledge.
50. Knowledge is not only a familiarity, recognition, or comprehension of anything that can be considered facts, information or descriptive details, it is much more than that in its general relevance. It is the commonality to our thoughts and to our reasoning.
51. It can be theoretical, practical, epistemic in its interpretation, or it can be implicit or explicit in its nature and form. How we apply its utilisation will depend on how we apply logic to its introduction. This is clearly meant to be understood in the philosophical sense.
52. Plato famously defined knowledge as "justified true belief", and said, "A good decision is based on knowledge, not numbers." We do not realise that knowledge itself, is not sufficient, because it requires the inclusion of rational thoughts to accompany it.
53. Gnosis involves the composite elements of cognitive processes, such as perception, communication, and logic that are implemented with their usage and define our knowledge. What we do with our knowledge depends on what wisdom we ascertain from it.
54. Knowledge can be learnt by rote or ordalium, and does not necessarily involve the constituent of instinct, as an ancillary element. Instinct cannot provide us any rational form of knowledge, because instinct is not related or compatible to thought.
55. The quintessence of what our democracies have established, as the foundation of our laws is based, on the principles of universal knowledge. However, universal knowledge is meaningless, if it does not have any actual substance and relevance in our lives.
56. Knowledge must serve the main purpose of being the substantial fountain of our emergent thoughts that correspond to our evolving mind. Without knowledge, our minds remain in a vacivity that few seldom can provide for themselves.
57. These elaborated thoughts require the imperative acquisition of knowledge to strengthen the mind and persist, in its execution to obtain its ultimate enlightenment. It is this enlightenment of the mind that makes us stronger in will and in determination. If we cannot develop our knowledge, then its purpose is nullified.
58. The world would be truly insignificant, and we would be a mere society of faineance and lack of growth, if we did not possess its phenomenal property and practical use of its mental faculties. Knowledge tends to differentiate us from other known species.
59. It is the precursor to the immediate evolution of our instruction, as we are gradually imbued with the immensity of knowledge. We inherent the power of being sapient and knowledgeable, but we must construct from our knowledge a basis of sound philosophy.
60. This apparent form of a conscious application utilised is the sequential process that we thereafter acknowledge as significant and pertinent. Once more, we cannot make the general assumption that knowledge is a thing that we are born with.
61. The criterion of knowledge can be distinguished, in the capacity of its application and practice. What we observe or study from knowledge, will ultimately provide us with the ability to ascertain wisdom. This is how we reconcile knowledge with its signification.
62. When we cogitate and express its actual meaning in comparison to its ability, then we can determine the consequential effect to its relevance to our mind and to our usage of its potential. We should not dismiss so easily the fact that knowledge is not enough to base our concepts of logic or ethics.
63. What is applicable of knowledge is that it is accessible to us freely, through our acute deliberation and diligence. Knowledge feeds our minds and wisdom. It allows us to progress in our thoughts and be inspired by the gravity of its effects.
64. The actual method of its attainment is not imperceptible, when we realise the implication of its implementation. Knowledge provides the mind, with the necessary increase in thought and usage of its activity. A mind that is rational is a mind that is knowledgeable.
65. We are often uncertain of the capacity of our awareness and mind to facilitate the necessity to discover the range of the faculty of knowledge. There is so much in life that we will either discover or ignore. Knowledge should not be one of those things we ignore.
66. Our mind interprets the facts and information that are processed daily, with a celeritous infusion of thoughts and an epexegesis. Facts and information are logical avenues of the mind, but alone they are pointless, without the foundation of reasonable knowledge.
67. The concept of logos is defined, in the disparate properties that are composed of its hermeneutic introduction and interpretation. Logos is a genuine concept that in the philosophy of the Oracle expresses, the necessity for the comprehensibility of knowledge.
68. The acquisition of the amount of knowledge that we obtain is reflective in the capability we possess, at times unknowingly. It is feasible that we are uncertain or unaware of the quantum of knowledge that is necessary for us to construct ideas and enhance our wisdom.
69. If we made the subjective analysis that knowledge is the undeniable application to acquire wisdom, then we would discover the intrinsic part of our mind. Our mind is what must be studied introspectively. Through this introspection, we learn the value of knowledge.
70. Within the depth of our mind, we construe the actual thoughts of the expressive nature of our mental faculties and their application. It is logic that enhances our ability and capacity to be knowledgeable, but we must never forget that logic requires a strong foundation of utile knowledge and sapience.
71. What we presume to be manifest is not necessarily the assertion of an imposition of logos per se, but the pending question of its validity. A philosophy of logos, must contain in its original form and essence, the necessary knowledge that will provide us with rational thinking.
72. Philosophers have attempted for decades to explicate the relevancy of knowledge, through epideictic observation or improvisation. For countless centuries, philosophers along with different philosophies have either asserted the meaning or importance of true knowledge. True knowledge is as only true as its worth.
73. Within innumerable occasions, we ponder the essential value of universal knowledge and its usage through a hypolepsis, but we struggle to find purpose and function to knowledge, when we struggle to understand what it represents and what it defines in our lives.
74. There is a unique contrast elaborated, between the systematic thought indicated and a pattern of conceptualised learning. Our learning benefits from a rational foundation of knowledge and wisdom to guide our minds and our thoughts expressed in a quotidian manner.
75. When we have expressed thought continuously, we are consciously activating the mind and its engaging function. This is how we process knowledge afterwards. Engaging with our mind is the key to prosper in our thinking. Knowledge is a continuous thing.
76. To be highly intellectual does not necessarily imply, with a factive conclusion that an individual is knowledgeable. To make that baseless assumption is to be vain in comportment and thought. Intellect does serve our knowledge, but it does not denote that we are superior to others less intellectual.
77. What is truly indicative of the universal knowledge we aspire to obtain is the admission of a possibility of the extension of our thoughts. When we make the realisation that our rational mind controls our thoughts wisely, then we can assume that good knowledge is ascertainable.
78. Therefore, the implication of that notion is practically understood as the fulfilment of the development of knowledge. It is much more advantageous to our mind, if we aspire to the notion that we are capable of discovering good knowledge.
79. Nothing can be established as unequivocal, without the prosecution of this realisation exposed. Our knowledge must guide us in the path of the betterment of our mind. The mind needs reason, in order for knowledge to be processed and validated.
80. Hence, until we are conscious of the capability that evolves from knowledge, we are basically unable to process its advantageous nature and growth. It is important to understand that notion and what it represents to our lives, as we strive to gain knowledge.
81. The imposition of our thoughts allows the access to knowledge, when those thoughts are not avolitional and undetachable. In the simplistic sense, without the driving force of our mind that activates thoughts, those thoughts cannot construct any reasonable basis for knowledge.
82. This concept of philosophy as well in the Oracle, provides the natural resource to its absolute attainment and reliability. A source that we benefit from its wisdom. Remember, wisdom is not obtain from merely the utility of knowledge. This is a confirmation that should not be discarded.
83. Through our resolution and introspection of our mind, we become more mindful of the rudiments of logos. Essentially, this enables us to be logical in our thinking and in the manner in which, we proceed in understanding the depth of our capacity to know things about life.
84. The Oracle defines the process of logos, and it elaborates the operative force of knowledge, as its property. It recognises the significance of logos, and how we should apply logos, as it pertains to the specific concept of knowledge.
85. It is instinctive of our natural disposition to be inclined to search, for the rational explanation to our enquiry, and knowledge is the source to the ultimate search for wisdom. Knowledge will either define us or makes us remain in a state of ignorance. An ignorance that is not a stupidity to not know things, but an ignorance of dismissing knowledge.
86. The general assumption is that the mind has no defined limitation per se in acquiring abundant knowledge, as long as the mind is persistent in its activities, and it is consistently seeking the amelioration of the mental faculties of the mind with knowledge.
87. There is much about its discovery that fascinates our mind to excel, in the quotidian search of its extensive benefit and purpose. Life as well as knowledge, must have a purpose for its function and capability. If we do not understand that, then we are incapable of permitting our knowledge to be productive in its usage.
88. We can choose to rely on our thoughts for progression, or enhance them into a logical approach that is deserving of our knowledge, but our knowledge cannot sustain itself. It must also require wisdom. The things in life must be understood, with a good amount of reasonable knowledge applied.
89. Thus, once we have reached the stage of the recognition of this application, then we are conditioned to further our studious erudition in life, with enquiries and exploration of the mind that will allow us to advance philosophically in our knowledge.
90. Knowledge is the precise example of our extended memory and education finalised, through our examination and experimentation. It is incumbent upon us to discover new meanings and new values to our knowledge that makes it operable and accessible. We should not be stagnant in our development and in our pursuit for wisdom.
91. Its distinction with presumption is conclusively related to the obvious fact that to proceed into the ultimate state of learning, we must procure to understand the concept of logos. Philosophy is the instrument for the discipline of our learning and our teaching.
92. If we take into consideration the contingency of the expansion of our knowledge, then we would enable our mind to facilitate the actual meaning of our thoughts calculated, with some measure of veracity. Ergo, the more knowledge that we acquire in life, the more we expand our minds with wisdom.
93. The Oracle is the genuine source to knowledge, and its affirmation is clearly situated to assist in that endeavour of learning. The Oracle does not profess to have the answers to all questions. It is the prime vehicle of the expression of knowledge.
94. To imagine the level of our learning without knowledge is to fathom it, without the plausibility of sagacity. It is knowledge that permits us to expand our sapience and explore our sentience at the same time. Being sapient beings permits us to be more conscious about the commonality of knowledge.
95. As human beings, we would be inconsequential, if knowledge was not a considerable trait we could eventually implement. The manner in which we approach the ascertainment of knowledge and apply its purpose, depends on the manner in which we assume its function.
96. The mind cannot afford to be empty in thoughts and it requires a substantial basis of knowledge to maintain its lucidity and logic. Logos provides us with the ability to enhance our knowledge and to pursue the ultimate benefits of wisdom.
97. Knowledge is the constant element facilitated that is governed, by the efficacious process and deduction of philosophy. A philosophy that we espouse to its fruition and its practice. When we practise philosophy, we are proceeding with ratiocination.
98. From this connotative process, the distinction between it and ignorance is accentuated, by our clear epagoge and our usage of the productivity of knowledge. This is what provides our minds, with the transparency that is necessary for philosophy.
99. As a dedicated philonoist, I believe that we are capable of a broad understanding that is deduced, from the knowledge we acquire at gradual intervals in the period of our lives. We possess thoughts that are either positive or negative, valid or invalid.
100. Verily, knowledge can be interpreted and explained, within different concepts and connotations determined or deduced by the mind. The universal knowledge we learn philosophically and obtain is then developed further into what is called wisdom.
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