The Oracle Chapter 2 (Ethos)
Lorient Montaner
Will
(Thélisi)
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 that is 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 are in the simplest case 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 his will, then that person is in either 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 that person desires 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 to not 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 a philosophical question solely, 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 within 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 live 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 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 that do not have the sufficient recognition of will to proceed their course in life knowingly. Thus, what must be said is that a will is not a thing 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 to 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 on the concept of will is directly a matter of natural circumstance and participation that most persons eagerly attempt to reason, with theory 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 to prosper. 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 to make that needs no further elaboration of a proemial nature, because ignorance is the worst of all of our unwanted defects 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 one question that we ask ourselves then. 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 that we should associate to 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 a part of the capability of the mind.
39. Where do we notice the range of the power of our will? How much does it truly extend to 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 emerged in contemplation.
40. Our will is fully perceived within the self, with a pistic conviction and notice that exceeds any metaphorical sense preconceived. Ergo, what we discern about the self is that we must declare that it is vital for the will and for 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 is acting with things that are more probable than improbable.
42. If we ponder the notion of will with a precise hypothetical analysis, then we would discover that the will is no different than the other properties of ethos that are manifest. What we should know is that our will is something that affects directly or indirectly 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 to our will, within this concept of philosophy espoused, there is an intelligible distinction elaborated.
44. The common distinction is that desire is more aligned to the causation of feeling and the will to 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 what we always cogitate in our thoughts, and it can be an obviation of our individuality established. The self does not need to be nourished with only desire, it must be nourished more with ratiocination and ethics.
46. What tends to inspire us does resemble 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 a yearning and the will as resolution, because the attributes are separate in their meaning and value. What strengthens our will is the fact that the will transcends beyond our yearning. What we yearn is not the same, as what our will determines. Yearning is something that we crave for, while the will is something that defines us.
48. The formula to obtain its power is found in the logic to not desist, but insist in our determination and procinct steadfastly. We cannot expect our will to do everything or determine everything for us. It can only do what its capacity allows it to do in the end. In other words, it functions as a mechanism than as an expectation.
49. If we insist with our persistence, 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 insisting method 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 will cease 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 and its practical application. If we applied dilogical 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 imperceptibleness. We must understand the dynamicity of the will and how it functions in accordance to our mind and behaviour.
54. We use thought for knowledge and wisdom, but we use will for the demonstration of ethics and the eschewal of procacity. 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 an uninstructed ignorance, or transparent apodictism 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 that 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 about how we should relate to our thoughts and present the concepts of the will with their relevancy.
58. There are more advantages than there are more disadvantages that are clearly demonstrated in time and acknowledgement, with the expression of our will. It provides us with the 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 propeteia. Thus, we are conditioned by our preferences 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 made the analysis that without will, we would still have our ethical behaviour, then it would be not 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 that we project our will. This permits us to enhance our capability and determination to handle tasks that are seen as germane and difficult.
62. At variance, 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 signification of its powerful capacity, irrespective of the nature of its contribution, but what is important to denote is that the will that 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 that 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. From amongst the insuperable barriers that we confront daily in our lives, there is an instrumental effect that instantaneously comforts us that we call the will. We could make the assumption 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 it 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 make the insinuation 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 to be 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 that will confute the innovative effort and efficiency of the Oracle as a source of great insolubility, but I must affirm that the philosophy that is applied in 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 incredible induction and illumination that it provides in the form of knowledge and wisdom. It is precisely that knowledge and wisdom that enhances the philosophy of the Oracle.
73. Thus, we have an unusual intimation of the capacity of our inherent will to react to distinctive adversities and conflicts that we confront with our will. When our will confronts these aforementioned things, it gives us the needed strength to overcome all that is of negative energy.
74. The infusion of our thoughts adhibits the consideration of the mind to facilitate the will expressibly, within a manner that is clearly understood and conveyed. When we comprehend the meaning of something, then we are able to learn what is the value of that something. In the case of the will, it is important to know that our rational thinking is vital to the extent of the will.
75. We tend to test it, under inauspicious moments or with our inadvertence and necessity, so that we are cognisant of its powerful effects. To be cognisant about the will and its effects is to know that the will is never invariable. On the contrary, it evolves with the mind, body and self.
76. Whether it is an inescapable motive or deliberate effort, we use the power of our will to react to certain situations and predicaments. In life, there are moments when the mind will require the vigour of the will to empower it successfully.
77. It is highly crucial and remarkable at the same time that we experience the wonders of ethos, through our desideratum and self-acceptance. If we do not accept ourselves for who we are, then essentially, we fail to recognise our will.
78. Our elaborated thoughts often assist us in the construct of an immersed process that develops our needs evoked in accordance to our will. Until we are aware about the power and ability of the will, then we cannot assume to utilise it with a great measure of knowledge.
79. When those needs are confirmed, the will begins to become invigorated and receptive to the progression of our thoughts consistently. The apprehension of failure or the uncertainty of success will ultimately determine our will and our conviction.
80. We are instructed to adhere to our will, and propose a firm establishment of its inclusion based on the instrument of philosophy. It is that unique instrument of philosophy that assists, within the task of achieving stability and equilibrium in our lives.
81. The will is not necessarily indicative of our mere physicality or intellect, instead of the inclination that reveals our persistence and determination. Our will is only as much as it can manifest or represent. We must be firm and mindful about its emerging capacity.
82. If we are resolute to conquer our visible fears and doubts, then we must strengthen and empower our will, with the concepts of philosophy and their implementation. Philosophy will provide us with the principles to adhere and it will inspire our will to prosper.
83. From an amalgamation of our amenable actions, we are conscious of our renewable fortitude to resist the delirious effects of our instability and uncertainties. Once we have reached the understanding about our will and how it functions, then we can attempt to be impartial.
84. It is at the incipient stage of our evolution that we make the discovery of the degrees of our mental and emotional exertion at intervals. It is not unusual that when we are the most susceptible in our lives that we tend to seek to find balance in the mind, body and self.
85. What this implies is the need for the process of our awareness and the occurrence of our irresistible determination and precision. There is a commonality that unites us, and that is the philosophical awakening of the mind, body and soul in the state of consciousness.
86. Is it not simplistic to apply a belief that promotes the optimum state of mind that is productive? We should not misconstrue the notion of the connection, between the mind and the will. Both of them form an intrinsic part of our mind, body and self. The fulfilment of the mind is self-awareness and the will self-efficacy.
87. What we presume to be understood primarily is often, not the response that we seek with our assiduity elaborated through our expressions. Ergo, we must be prepared for things in life that will not result facile, or those things that we cannot overcome without our will.
88. There is an invariable urge to indagate the most complicated aspect of our lives, yet we are feckless to understand, if we do not use the power of our will to achieve the things that we seek or confront. That is a lesson of life.
89. The actual function of a will and its purpose is a requisite that accompanies our general restraint of our emotions and thoughts uncontrollable, in order that we do not deviate from the path of ethos, or do we confuse our minds with foolish acts of immorality and impropriety.
90. Ethos is an inveterate element of this philosophy that we aspire to emulate its fulfilment and establish its importance in our lives. Without the balance of the mind, and the awareness of the self, the will is nullified and rendered ineffective.
91. Acrasia is the inverse effect of volition and the reason of our ineffaceable predicaments and ongoing dilemmas demonstrated. It is vital to the understanding of the capacity of our will that we realise that our volition does not guarantee the stability of our mental faculties.
92. We examine then in this process of acknowledgement, the consecution of the actions of the will introspectively, with the certain pattern of our thoughts that permits us to recognise the magnitude of the power of the will, and focus on its path of self-awareness.
93. From the position of ethos, we interpret the notion of its definition and inculcation, with the awareness of those thoughts that are fully developed consciously in our mind. It is from that state of consciousness that we are informed about its profundity.
94. The noticeable illumination of the mind is imperative to the betterment of the will and its plerophory. We must understand the mind to understand the will, and from that moment, we must intend for the will to be active than incapacitated.
95. By using our will, we illustrate the immutable impact of its capacity, within the exactitude of its functional power and deliverance. What the will provides us with is the choice to exercise an intention or decision. To attempt to do something without the will, would be only indicative of its incapacitation.
96. It is not an imaginary exaggeration to assert the relevance of the will, with a proper analysis deduced. Once we have made that specific deduction, then we can begin to rationalise what the will not only embodies, but what it is meant to do as well.
97. It is not exceedingly incompossible to admit that it governs coincidentally with the power of our mind at intervals. The determination of the mind is not that distant, from the concept of the determination of the will. This realisation displays the importance of the will.
98. Hence, the exceptional manner that it controls at times the mind is interchangeable, and produces the corroboration between them effectively. In general, we can see this corroboration in the form of our ambition, aspirations or inspirations revealed.
99. Therefore, it is no exclamatory remark to surmise and describe with the teachings of this philosophy, the fascinating state and resolve of our will when used. It is simply the affirmation of the mind, body and self to co-exist and be reliable.
100. What is practical about the will in its essence is the unique manner in which it functions intuitively. There is so much to learn still about the will, but it is meaningless and not accountable then, if we do not uphold its value and believe in duty.
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