The Oracle Chapter 2 (Ethos)
Lorient Montaner
(Thélisi)
Will
1. The Oracle defines will as one of the particular faculties of the mind which selects, at the moment of decision, the strongest desire from amongst the distinctive desires present. The will described in the Oracle is aligned with ethos.
2. As it pertains to ethos, will does not refer to any particular desire generally, but rather to the established mechanism for choosing from amongst one’s desires and propensities. Will is often misrepresented and truly misunderstood.
3. Within philosophy, our will is crucial as one of the unique parts of the mind, along with reason and understanding. It is considered central to the field of ethics because of its role in enabling deliberate action enforced by ethics.
4. In Book III, Aristotle divided actions into three categories instead of two: voluntary acts that are of our own volition, and involuntary or unwilling acts, which in the simplest case are where people do not praise or blame. In such cases, a person does not choose the wrong thing.
5. A person lacking self-mastery can have knowledge, but not an active knowledge that they are paying attention to or heeding their wisdom knowingly. Ergo, when a person does not recognise their will, then that person is either in denial or in ignorance.
6. If we understand what was meant by Aristotle, then we can either conceive that the will of a person is completely dependent on that person’s own will, or that person’s reluctance to do anything. Videlicet, that person chooses to do what they desire to do or not to do.
7. Not everyone who stands firm on the basis of a rational and correct decision has self-mastery, emphasised Aristotle in his philosophy. What is fundamental to know is that, as people of the world, we have the capacity to discover the power of our will. This does not mean that we are endowed with superiority.
8. It is not relevant if we use the word self-mastery or volition, instead of will in our terminology, when analysing the subject. We should not be concerned with its connotation, but more with its determination. In the end, it is human will that defines the extent of our character.
9. What is of essential relevance is the fact that we perceive it and acknowledge its instrumental part in the configuration of ethos. When addressing the concept of will, the notion of complaisance is introduced into the argument. To express one’s will is not to be complaisant, but to be focused.
10. With this general admission, we are capable of utilising its immense power purposively, to demonstrate our resolution overtly as philosophised. The Oracle instructs us to know about the power of will, and to comprehend its meaning concerning ethos.
11. In due time, we can apply this power to our mind and create a genuine method of ethics that we can adhere to efficaciously. When we have created that method, then we could implement it and determine its effectiveness. This would not inhibit our will.
12. There is no intricacy in the matter, and the edification of our will is an especial advantage of its preconception and acknowledgement. There is no miraculous manner in which will is obtained. It is discovered and nourished by our mind, body and self.
13. Nothing is imposed upon us, if we decide not to permit its cogent imposition or its extemporaneous nature to disrupt our behaviour. When we allow our mind to be disrupted, then we are succumbing to the effects of our irrational emotions.
14. Consequently, the notion that we are impeded of it is not solely a philosophical question, or an Aristotelian factor espoused by belief. What should inspire us is the fact that, with ethos, we enable ourselves the ability to make the determination between our will and our ego.
15. Within the tenets of the philosophy of will in the Oracle, we discover that our will manifests within the prevalence of our emotions and thoughts continually in their dispensation. It is the invisible force of the self, and a mechanism for the mind.
16. Will accompanies the decision process and the emotional process also developed properly, within its progressive duration and completion. When our will is allowed to display itself knowingly, then we learn about its tremendous capability and certainty.
17. We ascribe to the concept that the will is voluntary or involuntary with its desire and selection, within the conglomeration of the different elements of philosophy that are aspired in the Oracle. It is the will that edifies our inner self and conviction internally.
18. Thus, every decision taken is conditioned to the ultimate determination of our will, and has an illative consequence of which we learn by result. It is through the mechanism of the mind that we make the realisation that our will is either powerful in nature or powerless.
19. There is a feasibility that cannot be ignored about our will on the argument that it is immaterial, because we are aware of its operational function. We make the selection to express it. There are things that are immaterial in their conception, but when referring to things in the philosophical sense, immateriality can be deduced as rational, if there is an ethical purpose for that immateriality, such as thoughts and opinions.
20. We can debate the issue in general about the broader concept of what is free will, but that is better left for another argument that is based solely on the discourse between free will and determinism. Within ethos, the argument proposed is the function of our will, not its implausibility.
21. The subject that mostly concerns will with the teachings of philosophy is the facet of its actual capacity and its possible imminution. Will is not something that is sustained in a quotidian manner. It is expressible through the course of our actions.
22. Our will has the entire capacity to execute whatever logical goal or task we have, and interchange ideas amongst each other logically that assist us with the intricacies of life. Those intricacies of life are what ultimately define and shape our character.
23. Once more, it is the transparent quandary of what do I want to do or don’t want to do? This is what we determine effectively within the power of our will. When the will is resolute, then the self is empowered. This implies that the will is not to be mistaken for the self. The self is what identifies us internally and externally, while the will is something that we possess.
24. Although there is an evident measure of logic to that asseveration, the will is mostly associated with ethos. The will has an immense capacity, as it has a great measure of determination. It is that determination that convinces us to act rather than to be reluctant.
25. The Oracle is the moral guidance to our ethos and a discernible reference for the original validation and commitment of this philosophy. The Oracle was not intended to be conspicuous or construed as mere philosophy. Its purpose is to inform us about the themes it has elaborated with precision.
26. Through my valid acceptance, I avow that there are many individuals who do not have sufficient recognition of will to proceed in their course in life knowingly. Thus, what must be said is that will is not something that we are born with; we learn to appreciate its value.
27. People tend to ignore this optimal capacity with pretexts or thoughts to justify their demeanour and actions expressed, but the will of a person is measured by those actions that are committed and the demeanour of the person. The realisation that we should understand is that we can govern our idiosyncrasy and actions.
28. At times, we forsake our will or take it for granted. This errant belief only complicates the introspective nature of our surmisal and presupposition to believe in its capacity. When we believe in the power of our will, then we are able to manifest openly our deepest desires and thoughts.
29. We establish ethics in our lives so that we can have a stable balance that permits us to employ its concept with a good measure of understanding. It is exactly that particular understanding that we seek to empower our will with reason and ethics.
30. In order for that to transpire effectively, we must truly recognise the vital role of moral conduct in the practice of ethos. If we do not exercise our will in the moral sense expressively, then we cannot exercise reason with any common sense.
31. Naturally, we become better people with the practice of ethics and avoid the senseless need for our habitual conduct and philotimia. We do not need the imposition of our will to demonstrate its purpose and its validity to others in the world.
32. Philosophy teaches us, since the ancient days of Socrates and Plato, the concept of will that has been properly instructed and learnt throughout the centuries. Their teachings have endured, with the instruction of modern philosophers.
33. The actual interpretation of the concept of will is directly a matter of natural circumstance and participation that most persons eagerly attempt to reason with theory rather than experience. When we are discussing the meaning of will, we are ascribing to the notion of its representation.
34. Perhaps the thought of being ignorant seems a harsh and vituperative word to use, yet it is ignorance that prevents our will from prospering. We should be conscious about things that we value less than those things that we value more in life.
35. It is a logical conclusion that requires no further introductory elaboration, because ignorance is the worst of all our undesirable faults displayed. We should aspire to the thought that our will is a determining factor for our ethos.
36. Therefore, when and where do we notice the essential power of our will with effectiveness? That is the question we then ask ourselves. It is believed that we notice the when during the process of our awareness, and the where within the rumination of the mind.
37. We also notice it when we are strong in our resolve, and it begins to nourish eternally the body, mind and self with empowerment directly. To empower our body, mind and self is not something we should associate with the exhibition of the ego.
38. The primal effects of the will are felt and sensed in a positive manner, as a generative principle attached to philosophy and ethics. To remind ourselves of the extent of the capacity of the will is to realise that it is intrinsically part of the capability of the mind.
39. Where do we notice the range of the power of our will? How far does it truly extend into the realm of our consciousness? Its range is attached to its potential, and it is also linked to the realm of our consciousness that is active when we are immersed in contemplation.
40. Our will is fully perceived within the self, with a pistic conviction and awareness that exceeds any metaphorical sense preconceived. Ergo, what we discern about the self is that we must declare it is vital for the will and its function.
41. As with every symptom there is a clear manifestation that can be hypothesised lucidly, with a measure of probability. There are things that are probable in life, as there are things that are improbable. This thought would lead us to the unique conclusion that our will is more efficient when it acts with things that are more probable than improbable.
42. If we ponder the notion of will with precise hypothetical analysis, then we would discover that the will is no different from the other properties of ethos that are manifest. What we should know is that our will directly or indirectly affects our behaviour.
43. Our behaviour when based on substance is judged by the moral compass that governs our body, mind and self. While desire is sometimes associated with our will, within this concept of philosophy espoused, there is an intelligible distinction elaborated.
44. The common distinction is that desire is more aligned with the causation of feeling and the will with the system of ethics. Desire is a thing that manifests more with our instinctive behaviour and will with our intuitive behaviour.
45. Thus, what we desire is not always what we cogitate in our thoughts, and it can be an obviation of our established individuality. The self does not need to be nourished only with desire; it must be nourished more with ratiocination and ethics.
46. What tends to inspire us resembles our will in its quintessence, not our callous emotions that can result in unconscionable thoughts that are misleading and illogical. When we attempt to rationalise emotions, we tend to fail in our understanding. Our will is much more than mere desires. It is our determination for the truth.
47. The Oracle defines desire as yearning and the will as resolution, because the attributes are separate in their meaning and value. What strengthens our will is the fact that it transcends beyond our yearning. What we yearn for is not the same as what our will determines. Yearning is something that we crave, while the will is something that defines us.
48. The formula to obtain its power is found in the logic to not desist, but to insist in our determination and proceed steadfastly. We cannot expect our will to do everything or determine everything for us. It can only do what its capacity allows in the end. In other words, it functions as a mechanism rather than as an expectation.
49. If we persist with our insistence, then the likely outcome should be that the power of our will increases in magnitude and profundity. This enables our will intuitively to be more conscious about its ability to be construed as viable.
50. The reward for this method of insistence is internal strength and a steady disposition revealed that does not alter into a mercurial temperament. When our will is corrupted with unstable emotions and thoughts, then it ceases to be relevant and, above all, logical.
51. Our inner fortitude and oneness contribute to the magnificent harmony of the mind, body and self, in a productive form of thoughts exposed. Therefore, we should understand that our will is a powerful instrumentality that empowers our mind.
52. The objective of any form of philosophy is to be logical and functional, from its inference to its practical application. If we applied illogical thoughts to will, then the will would interpret those thoughts without any measure of absolute certainty.
53. In this manner, we achieve this main objective prudently, with such unambiguous caution, not imperceptibility. We must understand the dynamism of the will and how it functions in accordance with our mind and behaviour.
54. We use thought for knowledge and wisdom, but we use will for the demonstration of ethics and the avoidance of recklessness. It is impractical to believe that imposing upon our will makes us determine for ourselves things which require rational thinking.
55. Behaviour is a state of ethics that we cannot dismiss with uninstructed ignorance, or transparent apodicticism that is senseless in its argument. We should comprehend that our will ultimately affects our deportment in life.
56. If we were to make the general contrast between ethos and the other elements of philosophy, then we would find that ethos is the model we should strive for diligently. Life is about seeking the model or mechanism that permits us to implement our system of conduct.
57. Our healthy will, within its practice and interposition of variable concepts that are representative of philosophy, is fundamental to the understanding of how we should relate to our thoughts and present the concepts of the will with their relevancy.
58. There are more advantages than disadvantages that are clearly demonstrated in time and acknowledgement, with the expression of our will. It provides us with sufficient motivation and influence that is necessary.
59. At times, we have the foolish tendency to forget this reality because of our developing insipience and rashness. Thus, we are conditioned by our preferences rather than by the clarity of our thoughts. To refer to the notion of the function of the will is to know the extent of its capacity.
60. If we analyse that without will we would still have our ethical behaviour, then it would not be pointless to exempt the extrication of the argument. Without a basis to establish our morality, our comportment would be inferred by emotions or instinct and would lack a plausibility of reason. It should be stated that the Oracle is describing ethical being in the philosophical sense.
61. With enough vigour, we discover that there is an exact finalisation of our resolution and intellectual rhapsody conveyed, in the way we project our will. This permits us to enhance our capability and determination to handle tasks that are seen as germane and difficult.
62. Conversely, the misconception about our will is argued from a personal perspective or it is subjective. The will of a human being is deserving of its ability to act because it allows the mind to function within its capacity. There is nothing illogical about one's experience with their will when it is practical in its usage.
63. We can choose to acknowledge the significance of its powerful capacity, irrespective of the nature of its contribution, but what is important to denote is that the will we possess is dependent on the course of our actions and the rationality of our mind.
64. I believe that this is not irrelevant, because our mind, body and self have volition to guide our will, within a presumable direction that is not necessarily imposing when rational. Within philosophy, we are taught to exhibit our will with a foundation of thoughts.
65. Ergo, the intensification of the meaning of this indiscreet declaration is to perceive the mental faculties we possess and demonstrate, with our decisions and actions activated. The personification of our will manifests in the power of the mind and self.
66. Philosophy teaches us that our will is composed of a tangible characteristic and defiance that symbolises our true character, which is ethical. The composition of our will is detected in the conviction of our inner self. When our inner self is resolute, then we recognise the capacity of the will to be successful.
67. Amongst the insuperable barriers we confront daily in our lives, there is an instrumental effect that instantaneously comforts us that we call the will. We could assume that in order for the will to manifest, we must first acknowledge that it exists.
68. That tantalising effect produced is primarily known to our perception as the core of the will, not its terrible negation to its acceptance. Our will is demonstrative of our determination and is reflected in the method that we implement it with our mind, body and self.
69. The will is not insufficient, and it is inspirational in its motivation and substance displayed, through the sheer mechanism of rationalisation and consciousness. If we did not possess either of them, we would cease to be effective in our will.
70. To suggest that the mind controls the body is not a frivolous asseveration of the truth, especially when it is fully acknowledged. Our will could be perceived as abstract in structure, like our imagination. Without our mind there is no imagination, and without our self and body there is no will.
71. There are sceptics who will refute the innovative effort and efficacy of the Oracle as a source of profound insolubility, yet I must affirm that the philosophy applied within the Oracle represents, in its totality, a plethora of genuine principles that are demonstrative.
72. What is predictable about the Oracle is the inimitable nature of its remarkable induction and illumination, offered in the form of knowledge and wisdom. It is precisely this knowledge and wisdom that enhances the philosophy of the Oracle.
73. Thus, we are granted an unusual intimation of the capacity of our inherent will to respond to distinctive adversities and conflicts with resolve. When our will confronts such matters, it grants us the necessary strength to overcome all that constitutes negative energy.
74. The infusion of our thoughts compels the mind to consider how the will may be expressively conveyed in a clearly understood manner. When we comprehend the meaning of something, we are then able to discern its value. In the case of the will, it is important to recognise that rational thinking is vital to its extent.
75. We tend to test the will during inauspicious moments, or through inadvertence and necessity, so as to become cognisant of its potent effects. To be aware of the will and its effects is to acknowledge that the will is never invariable. On the contrary, it evolves alongside the mind, body, and self.
76. Whether driven by inescapable motive or deliberate effort, we employ the power of our will to react to particular situations and predicaments. In life, there are instances where the mind requires the vigour of the will to be empowered effectively.
77. It is both crucial and remarkable that we experience the wonders of ethos through our desideratum and self-acceptance. If we do not accept ourselves for who we are, then we essentially fail to recognise our will.
78. Our elaborated thoughts often assist in constructing an immersed process that cultivates our needs in accordance with our will. Until we become aware of the will’s power and potential, we cannot presume to employ it with a significant measure of knowledge.
79. When those needs are confirmed, the will becomes invigorated and receptive to the continual progression of our thoughts. The apprehension of failure, or the uncertainty of success, will ultimately shape our will and our conviction.
80. We are instructed to adhere to our will and establish its inclusion firmly through the instrument of philosophy. It is this unique instrument that aids us in the task of attaining stability and equilibrium in our lives.
81. The will is not merely indicative of our physicality or intellect, but rather of the inclination that reveals our persistence and determination. Our will is only as substantial as it may manifest. We must remain firm and mindful of its emergent capacity.
82. If we are resolute in conquering our visible fears and doubts, then we must strengthen and empower our will through the implementation of philosophical concepts. Philosophy shall provide us with the principles to follow and shall inspire our will to flourish.
83. From an amalgamation of our amenable actions, we become conscious of our renewable fortitude to resist the delirious effects of instability and uncertainty. Once we understand the will and how it functions, we may attempt to be impartial.
84. It is in the incipient stages of our evolution that we discover the degrees of our mental and emotional exertion at various intervals. It is not uncommon that during our most vulnerable moments we seek to find balance among the mind, body, and self.
85. This implies a necessary process of awareness, alongside the emergence of irresistible determination and precision. There is a shared essence that unites us all: the philosophical awakening of the mind, body, and soul within the state of consciousness.
86. Is it not simple to apply a belief that promotes the optimal state of mind that is productive? We must not misconstrue the notion of the connection between the mind and the will. Both form an intrinsic part of our mind, body, and self. The fulfilment of the mind is self-awareness; the fulfilment of the will is self-efficacy.
87. What we presume to understand initially is often not the response we seek through our assiduous expressions. Ergo, we must prepare ourselves for the challenges in life that are not facile, and for those which we cannot overcome without our will.
88. There is a constant urge to investigate the most complex aspects of our lives, yet we are feckless in our understanding if we do not employ the power of our will to pursue or confront what we seek. That is one of life’s lessons.
89. The actual function and purpose of the will is a requisite that complements the restraint of our uncontrollable emotions and thoughts, so that we do not deviate from the path of ethos or become misled by acts of immorality and impropriety.
90. Ethos is an enduring element of this philosophy, which we aspire to fulfil and establish in our lives. Without mental balance and self-awareness, the will is nullified and rendered ineffective.
91. Acrasia is the inverse of volition and the root of our persistent predicaments and dilemmas. It is crucial to understand that volition does not guarantee the stability of our mental faculties.
92. We then examine, through this process of acknowledgement, the succession of actions governed by the will, introspectively aligned with our mental patterns, allowing us to perceive the magnitude of its power and the direction of its path towards self-awareness.
93. From the standpoint of ethos, we interpret its definition and inculcation with awareness of those thoughts fully formed within the mind. It is from this state of consciousness that we comprehend its profundity.
94. The evident illumination of the mind is essential for the enhancement and completeness (plerophory) of the will. We must understand the mind in order to understand the will, and from that moment, we must will it to be active, not inert.
95. In exercising our will, we demonstrate the immutable impact of its capacity within the precision of its function and effect. What the will provides is the choice to enact intention or decision. Attempting something without the will is merely indicative of its incapacitation.
96. It is no exaggeration to assert the relevance of the will, once properly analysed and deduced. With such a deduction made, we may begin to rationalise not only what the will embodies, but what it is also meant to accomplish.
97. It is not exceedingly incompatible to accept that the will operates in tandem with the mind’s power at intervals. The determination of the mind is not distant from that of the will. This realisation underscores its importance.
98. Hence, the exceptional manner in which it governs the mind at times is interchangeable, providing effective corroboration between them. This corroboration is commonly witnessed in our ambition, aspirations, and inspirations.
99. Therefore, it is no mere exclamation to assert within the teachings of this philosophy, the fascinating nature and resolve of the will when it is activated. It is rather the affirmation of the mind, body, and self coexisting in reliability.
100. What is practical about the essence of the will is its unique capacity to function intuitively. There is still much to be learnt about the will, yet it is meaningless and unaccountable if we do not uphold its value and believe in duty.
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