The Oracle Chapter 1 (Logos)
Wisdom
(Sophía)
1. The Oracle defines wisdom as knowledge and good judgement based on practical experience acquired through deliberation or contemplation. Wisdom evolves from the foundation of rational knowledge that enables us to progressively enhance the mind.
2. It is more than scholarly knowledge acquired 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 climbs 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 become established reasonable facts. 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 not only requires knowledge, but also a heightened consciousness we can apply effectively.
5. Its valid design is to acknowledge the phronetic extent of the human mind’s capacity within its commutative sequence. Its quiddity is defined by its ability to adapt and generate knowledge. When working in harmony with knowledge and logic, it becomes considerably formidable.
6. It is the constatation of the universal truth, established in its absolute composition, that truly embodies the progression of our knowledge and the enlightenment of the mind’s capacity and potential. By achieving enlightenment of the mind, we obtain the fruits of wisdom.
7. What is the universal truth, and on what is it predicated so that we might understand its exponible premise? That is a question to be explored through logic, beyond the simplicity of knowledge, and grasped through introspection.
8. The universal truth is the invariable concept of the universe, acknowledged through the expressible form of wisdom. What it is not is the abstruse notion of an unanswered supposition. 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, equated by rational logic. The concept of wisdom is not designed to be intricate or overly elaborated as an implausibility of knowledge.
10. Wisdom is not a natural trait with which we are born, nor is it a certain noumenon elicited by an improvised method. It is the philosophical fountain of eloquence that we construct and maintain in accordance with our developing mind and thoughts.
11. We inherit wisdom through a continual process that derives from knowledge, not paralogisms, metabases, or erotesis, none of which truly benefit or serve the purpose of wisdom. When employing philosophical methods, including logic, we must remain mindful of what these methods represent in their totality.
12. We base our natural traditions and education on the premise of acquiring wisdom gradually, for the primary edification of society and the enhancement of our educational structure. By education, I refer not merely to institutions, but to the general cultivation of knowledge.
13. Wise men of multiplicity are the proficient scribes entrusted with its magnificent tutelage and inherency. It is through their wisdom that we are taught and learn to shape the inference of our knowledge. History is replete with sagacious men or scholars, who have imparted their philosophies to humanity.
14. Through their remarkable writings, they preserved the intrinsic seed of its fruition and conception, which we adopt in our learning and application. When we fully comprehend the capability of wisdom, we transform knowledge into enduring philosophy.
15. There can be no scepsis that nothing surpasses its vital purpose and benefit, so long as we remain conscious of its operation and intent. If wisdom lacks genuine purpose, it ceases to be the eloquence of the mind.
16. People have sought its persuasive value, inspired by the universal truth and its salutary effect. We must not forget that wisdom benefits not only the mind, but also the body and soul. Wisdom and consciousness are what enable us to understand the unity of mind, body, and soul.
17. What is that truth, if it is not valid as the question implies? This is the proverbial question enquired and intimated. Many truths are professed or espoused in the world, yet the truth referred to by the philosophy of the Oracle is aligned with the universal truth. If that truth is not valid, then the premise of the question is void.
18. That truth in the Oracle expresses the wisdom of the universe, and the question is fundamentally discovered through the relevance of the proposed answer. Socrates once said, "The beginning of wisdom is the definition of terms." The meaning of those words is echoed in the meaning we ascribe to wisdom.
19. Where there is wisdom, there is always the feasibility of enlightening the mind, particularly through the introduction of philosophy. Philosophy is the ultimate source of knowledge. Once we uncover its capacity, we can apply its meaning with conscious intent.
20. The mind requires the nourishment of universal knowledge and wisdom, which must coexist with the application of logic and its coherent use. With this application, we essentially construct 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. Its introduction is an element of logos that we should embrace. Thus, we should realise that wisdom is the witness of knowledge.
22. For centuries, it has accompanied the thoughts of prosilient men and civilisations alike. "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 individuals among the existential many can ever truly grasp its unequivocal meaning and urgency. Wisdom cannot function without knowledge and consciousness. It is wisdom we seek, to procure its utility and sustainability.
24. To be wise is not to be more intelligent, but to be more observant in nature and to understand the meaning of that characterisation. We ought to seek purpose in the things we strive to comprehend. If we wish to understand the world around us, we must be cognisant of the meaning of wisdom.
25. The Oracle is the guide and wisdom we should apply to our understanding and to the decisions we execute through our actions. To better comprehend the decisions we make in life, we must first understand what they represent to us, and what makes them significant.
26. The measure of the scopic effect of wisdom is of a superlative nature, incomparable and beyond reproach. It is a conception measured by our consciousness. Wisdom alone does not bestow grandeur or reverence; it instead makes one more aware of their life.
27. By reading this philosophy, we enhance the possibility of acquiring the wisdom of the Oracle, learning to nourish the mind with thought, the self with humility, and the body with vigour. It is the wisdom we acquire that transforms the knowledge we possess.
28. It is the categorical reason our mind is filled with incredible knowledge that supports our synteresis with usefulness and purpose. If we are sincere with our knowledge, our wisdom will not lead us astray, nor be corrupted by fallacies.
29. How can we operate through complex thoughts if we lack the core of their true substance and only experience their inverse consequences? The mind processes the influx of thoughts we encounter daily, and assesses their validity. Only a rational mind can grasp this.
30. There is no wisdom greater than the universal truth imparted within the foundational principles of a philosophy derived from the Oracle. It is known to us that philosophy teaches us to examine and study the mind, by using knowledge and enhancing it through 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, through both 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 gravity and effectiveness in our lives, which surpasses 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 can only be explained afterwards, as the sapiential 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 aspired to reach wisdom through the method of maieutic rhetoric, with his Atticism and revelatory prowess, which provided us with the teachings of a revolutionary philosophy that has endured throughout the centuries of history.
35. We become wiser by being apprised of our universal knowledge and its depth, which allows us to proceed upon the basis of understanding. In general, this is how our wisdom is attained through our consciousness. When we are conscious, we are more knowledgeable and wiser.
36. Wisdom is the fountain and resource for the retention of our extensive memory, which is not expendable in its sophic teachings. Philosophy provides us with ampliative concepts that teach us, and that we understand through their meaning.
37. Our memory is the recorded thought in our mind upon which we rely positively, for the accessibility of wisdom to a degree. Thus, our memory enhances our wisdom through the knowledge we have obtained. If our wisdom has no purpose, then it serves no use to us.
38. What we learn from this source of applicable knowledge is the truth about our consciousness, which cannot be likened to any mere notion. Philosophy without wisdom cannot function coherently, nor can it be the instrument of logos.
39. The fantastic notion of the benefit of wisdom is found studiously within the splendid manner of its continuous progress and didactic capacity. I often marvel at 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 make us realise the gravity of wisdom. This is vital to our understanding of the concept of wisdom.
41. There is an asserted incentive both to learn and to acquire knowledge, as there is to teach the origin and symbolisation of philosophy. The Oracle is the basis of learning and acquiring wisdom that shall provide us with the application of knowledge.
42. We can become the innovative teacher from having been the student, and we can become the percipient scholar or sophos from having been the mentor. A person who is truly endowed with the teachings of philosophy can instruct others 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 itself that permits, in its duration, the guidance that accompanies the wisdom we evoke and sustain through rationality.
44. Wisdom is the introduction to universal logic, which is greater in meaning than any noumenal effect posited or attested. The source of our wisdom is what determines the validity of our knowledge, and logic is the basis for our coherent thoughts.
45. Wisdom forms an integral and substantial part of logic when referring to its efficient practice and comprehension in the usage of its application. Thus, through wisdom, we learn the fundamental aspects of our knowledge and the capacity of the mind.
46. Therefore, it functions to correspond naturally with the logic professed and its receptivity. Once more, logic is an important factor in knowledge and wisdom, but we must remember that we cannot base our logic solely on what we know, but also on what we comprehend.
47. Through this component of philosophy, we are able to decipher problems and offer correct solutions that assist us in our pursuit of knowledge. This is why wisdom must always remain the core of our knowledge. What makes a person wise is the ability to apply reason and thought to decisions and actions committed.
48. Solutions require the necessary assistance of wisdom, which manifests in the concordance between logic and intuition. Our wisdom develops from our knowledge and is able to progress that knowledge into substance, which our consciousness recognises.
49. Introspection is applied 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 knowledge are veracious, correct, enduring, and applicable to life. To assume one knows something in concrete terms is not the same as being wise. A person may be knowledgeable in one area and less so in another. It is wisdom that defines character.
51. Phronesis and sophia are two key subtypes of wisdom, postulated and reflected in their respective qualities and representation. In my analysis of wisdom, there are five degrees: Hemisophic: to be half-wise, Morosophic: to be foolishly wise, Diasophic: to be very wise, Hyposophic: to be exceedingly wise and Pansophic: to be merely very learnt.
52. Aristotle, in his Metaphysics, defined wisdom as the absolute understanding of causes, knowing why things are of a definite nature rather than merely knowing that they are. It is the genuine substance of knowledge that defines wisdom.
53. This manner of reflection is the principle to the lucid understanding of the convincing component of wisdom, as exercised and construed through knowledge. Our thoughts can convey a million things we presume to be knowledge, yet few of these attain wisdom in their own design.
54. As human beings, we must always strive for the betterment of our mind, body, and soul in their purest and most natural forms, as we apply the sophic method and the teachings of the Oracle to our daily lives. This method 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, as conveyed through philosophy. To comprehend its nature, we must first comprehend its essence that is attached to our knowledge and consciousness.
56. Wisdom cannot be expounded merely as what knowledge represents, but rather as what that knowledge can also be interpreted as, and effectively applied. That concept of knowledge is represented in the manner in which we perceive wisdom to be personified.
57. Socrates once said: “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 must first be established as the basis for wisdom.
59. Maturity is not based on age, but on experience. What one believes to know in the end is not necessarily wisdom. We may ascribe to the philosophical notion that being older equates to having wisdom. This is not the case, since wisdom is not measured by age; it is measured by knowledge.
60. Wisdom can manifest and be represented in the form of thought or idea, induced by the activity of the mind, and is not confined by obstruction. We should not limit our wisdom by what we fail to comprehend, or by what we already know.
61. Once this process is activated, our mind proceeds to formulate the retention of memory that accumulates into knowledge. This knowledge, in return, provides us with the fundamental element of wisdom that enables us to recognise its potential.
62. Thus, the basis of any form of knowledge or datum that is processed and transumptive is known simply as wisdom. It is the vehicle of knowledge, and until we begin the process of discerning what is good from what is bad knowledge, we shall remain limited in our attempt to attain wisdom.
63. We are often impervious to its extent until we reach a deductive sense of complete comprehension, which guides us towards a better understanding of wisdom and its empowerment. When we empower the mind with wisdom, we empower the body and self as well.
64. The acquisitive nature of wisdom is precisely connected to the evolution of our mind and the dilemmatic nature of our dialexis presented. By utilising our mind, we begin to seek the appropriate method through which we can manifest wisdom in our expressions.
65. Our mind is the internal source of every thought we elaborate into a concept or principle, recognised and integrated into our knowledge. The element of wisdom expressed by the Oracle is one that many philosophies strive to attain.
66. When we rely on thought, our wisdom becomes the mechanism of application. Without it, we are incomplete and incapable of comprehending its full purpose. Our thoughts, when rational, provide the basis for wisdom.
67. It is logically demonstrable that the more we learn over time, the more our mind develops systematically and philosophically. Logos is an intrinsic concept of philosophy pertaining to the belief that one must apply ratiocination throughout life.
68. We marvel at the mind’s capability to accomplish this particularity with such impersonal precision and ability. When activated correctly, and wisdom is attained, the mind serves its purpose to enhance our wisdom.
69. Our mind is constantly learning and discovering information and probative thoughts processed daily. This mechanism is one we tend to utilise and benefit from through our experiences. It is through these experiences that we begin to understand how we gain wisdom in life.
70. The discipline applied to the mind yields sufficient knowledge and wisdom, which we employ with remarkable effectiveness and accessibility. Once we have enabled our minds to think rationally, we may pursue the notion of sagacity.
71. Thus, we become conscious of the relevance of wisdom to the significant state of logos, which is closely linked with philosophy. There are philosophical themes that demand profound rumination and observation—taught and learnt by sophic scholars of philosophy.
72. The Oracle recognises the productive value in obtaining wisdom and distributing it thereafter. This is vital to the teaching of philosophy and aligns with the belief that wisdom is a powerful trait of character, to be reflected daily.
73. Anyone can be sagacious, not through ultracrepidarianism, but through volition and perseverance that support the cultivation and application of wisdom. A person who forsakes wisdom lacks the desire and motivation to fulfil its purpose.
74. It is extremely facile to assume knowledge or to ultracrepidate, but this does not necessarily equate to wisdom. What makes us wise are the teachings we share with others, and the valuable lessons we learn from our mistakes.
75. What differentiates wisdom from pretension is that the former is gained through absolute clarity, and the latter through erroneous clairvoyance or a form of precognition that leads only to senseless ego. The mind is the instrument of wisdom.
76. More troubling still is the perception that we know nothing, or worse, the pretence of knowing everything—this contrariety distorts our development. We often measure our lives by comparison to others, when in truth, what matters is that we never cease to seek knowledge that strengthens our wisdom.
77. What determines our wisdom is the remarkable recognition of the mind’s ability to process thoughts and ideas, and to advance them into knowledge and the foundation of wisdom. It is the concept of logos that offers us the philosophy best suited to guide our decisions.
78. Verily, if we consider the importance of the mind, we must ensure its emergent evolution and demonstrate the full extent of its developing capacity. This is directly related to the ongoing flow of thoughts that accompany wisdom.
79. Wisdom is thus the pivotal aspect of the philosophy of logos, which enables our recognition of the evolving stages of 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 we aspire to achieve is most readily accessed through the power of contemplation and will. Our will to learn is directly connected to the mind, which controls our thoughts and aspirations.
81. Wisdom is merely the elementary component of logos that describes the rapid growth of both its introduction and application. Logos is not intended to be complicated or irrational in concept. What ought to be perceived is the thought from which wisdom emerges.
82. We can infer that the mind, body, and soul all benefit from its capacity, and the absence of its application would signify futility. We cannot attempt to impose upon the mind a wisdom we do not yet possess or a knowledge we have not acquired.
83. Within our broader understanding of logos, we can perceive the similitude between knowledge and wisdom, and how they function and interrelate. The ability to decipher the intricacies of the mind is deeply rooted in wisdom.
84. It is after the consequential accumulation of sufficient information absorbed and processed by the mind that we begin to understand the true significance and value of wisdom. It is a value we must respect and learn to apply meaningfully.
85. Once we truly grasp wisdom, the plausibility of discovering a greater existence is no longer unfathomable. Such an existence is strictly philosophical in nature and essence.
86. To be considered a sage is not necessarily indicative of the full extent of one’s sagacious mind, especially as we as Homo sapiens are always evolving. Rather, it denotes an elevated level of consciousness more than a fixed comprehensibility of function.
87. I prefer to concede to the realistic notion that we are capable of intellectual and intuitive growth challenging our inquisitive minds through the introduction of reason and wisdom. This unique introduction will serve our minds philosophically.
88. Wisdom is the tangible reflection of the mind and a marvellous reference to our boundless thought process that expands our knowledge. Nothing surpasses wisdom, except the exalted state of enlightenment.
89. To exist without wisdom is to expose the vulnerable nature of the mind, lost in ignorance and involuntary resistance. Wisdom must co-exist with knowledge and amplify it within the realm of our mental capacity. The domain of wisdom is accessed through consciousness.
90. We can expand upon the concept of logos and the significance of wisdom through the divisible components of philosophy, which are numerous and fascinating. Every element of logos within the Oracle functions with the purpose of wisdom.
91. Verily, what is conceived through wisdom represents the pinnacle of learning and the diversity of concepts and theories yet to be discovered. Once we realise the potential of our wisdom, we are prepared to utilise its power to discern knowledge.
92. The attribute itself is salient in its optimal function and is comparable to the precise methodology of logic. It is a useful mechanism for thought, and when applied consistently, operates with great efficacy and reliability.
93. Wisdom may manifest in numerous ways, giving us the capacity to discover concepts and truths essential to our learning. Our capacity to both deduce and induce wisdom will depend on how we implement it—and how we benefit from its application.
94. The Oracle is designed to assist us in the process of vital education, guiding us through methods of knowledge, wisdom, logic, intellect, consciousness, and ultimately thought. Once we grasp these elements of logos, we can begin to learn from wisdom.
95. Wisdom provides the universal knowledge that nourishes the mind continuously and thereby reduces our parviscience. Without wisdom, we could not function intellectually, nor could we assume the mind could sustain itself knowingly.
96. Hence, the purpose of wisdom is to offer coherent, developed thoughts and notions within the structure of logos. This is why we must strive to pursue and discover the seed of wisdom naturally.
97. The unique manifestation of wisdom is inseparable from the dynamic interplay between the power of the mind and the intuition expressed. The emphasis should be on empowering the mind, rather than on the likelihood of intuition’s inclusion.
98. We persist in our pursuit of the seed of wisdom, seeking its elusive attainment, which will benefit the mind and lead it to its ultimate fruition. In order for the mind to advance, we must learn to comprehend wisdom.
99. I believe we can attain wisdom through the clear deliberation of rational thoughts, if we endeavour to structure those thoughts into meaningful information, and do not yield to the belief that the mind is incapable of learning wisdom.
100. If we accept the intrinsic concept of this philosophy as presented, then we must not limit our interpretation of what logos truly represents. There is still so much about the mind we do not yet understand. In the end, wisdom is knowledge and the eternal fountain of logic.
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