The Oracle Chapter 3 (Pathos)
Suffering
(TalaiporÃa)
1. The Oracle defines suffering, as an experience of intense unpleasantness and aversion associated, with the general perception of harm or threat of harm of an individual. It is that suffering that we acknowledge, as being greater than the bliss that we enjoy.
2. Suffering is the basic element that makes up the negative effect of affective phenomena and causes apanthropinisation that incapacitates our autexousious resolution. It also is a natural cause that happens to us, during our lifetime that we experience with an unwanted tendency.
3. The opposite of it is the state of pleasure or happiness, but suffering is often categorised and declared, as a physical or mental state reflected of our character. Thus, it must be said that we are judged by our actions and by our ability to overcome the adversity of suffering.
4. There are five types of suffering that I recognise as temporary, chronic, sporadic, eventual and lethal. It may come in all degrees of intensity. Factors of duration and frequency of occurrences usually compound that of intensity. There is a sense of autotelism in suffering.
5. Attitudes towards suffering may vary widely, in the sufferer or other people, according to how much it is regarded as avoidable or unavoidable, useful or useless, deserved or undeserved. Hedonism as an ethical theory, declares that good and bad consist ultimately in pleasure and pain. It is defined in the pursuit of pleasure.
6. There are several hedonists, in accordance with Epicurus and contrarily to popular perception of his teachings, advocate that we should first seek to avoid suffering and that the greatest pleasure lies, in a robust state of deep tranquility called ataraxia that is free, from the worrisome pursuit or the unwelcomed consequences of ephemeral pleasures and vanitarianism.
7. Suffering is the culmination of the most horrible state of human affliction imagined of our struggle and probity that are demonstrated, within the state of undergoing pain, distress or hardship that interrupts the harmony of the mind, body and soul.
8. We can debate the real issue of the rudimentary cause of suffering with a cogent justification, but the argument will be limited to fathomless presuppositions and consequential factors that are based upon our opinions or experiences gained.
9. In the end, what matters is not only the omission of the cause, but the failure to not acknowledge the admission of the truth that is called suffering. When we attempt to comprehend the meaning of suffering, we are aware of the ramifications. We should be more conscious than incogitant.
10. Suffering manifests in the multiple facets of our modus vivendi and bios and appears ad infinitum. Socrates said, "If you don't get what you want, you suffer; if you get what you don't want, you suffer; even when you get exactly what you want, you still suffer because you can't hold on to it forever. Your mind is your predicament. It wants to be free of change. Free of pain, free of the obligations of life and death, but change is law and no amount of pretending will alter that reality."
11. It can resemble the horrendous guise of pain, sadness, monachopsis, encumbrance, anxiety, stress, depression, with every unpropitious occurrence in life, or it can resemble something much more surreptitious in nature that is only the semblance of our suffering and velleity.
12. The degrees of suffering vary from mild to severe, and they can seem very physical, mental or emotional to the mind, body and soul. It is extremely important that we realise that suffering has many names and it is attached to many causes that are sciential.
13. Suffering does not necessarily distinguish, from either degree of its variable, because the suffering is apathetic in its original form and essence exposed. When suffering ceases to exist, it is when we often assume that it is gone from the Earth, or it has simply vanished to not return anew.
14. It can be at a sudden stage or a gradual stage of imbalance that can be reconciliatory in its vacivity and epicaricacious nature. It is wise that we take into strong consideration the fact that we do not forget that we can be suffering from within our inner self.
15. To be mindful of its existence is to be prepared for its uncertain nature, during the continual plight of our struggle expressed. To express pain is suffering. To express anguish is suffering. To express depression is suffering. To not express anything is not normal.
16. It is an unfortunate circumstance that the world is plagued, with the achromatic gloom of suffering and imbonity. We have it would seem lost the essence of humanity in us, and that humanity that is described is a thing that we should cherish. Suffering is not asomatous.
17. Whether we acknowledge its existential reality is a matter of our perceived interpretation and acknowledgement that we must contend with its reality. We could either believe that we suffer unwillingly or believe that we suffer knowingly.
18. Humanity through the seed of vile corruption has forsaken the need to rid the world of this agonous state of depravity enforced. Our world has become more of a materialistic place that shuns the hopeless guises of suffering and is less receptive to happiness.
19. The one thing that we must know is the fact that its consequence is lethiferous and cruel. It is no fallacy to be presupposed or conjured, because no one desires to suffer willingly and be ostracised by people of society. Those that do suffer willingly are those individuals that have accepted their course of life.
20. Suffering is demonstrated in several forms that we are accustomed of its unwanted presence, and it is the transparent avatar of human despair. A vicissitudinary despair that leads us to the realisation of our soul, and how it interacts with the mind and body.
21. The unusual composition of its nature is what has perplexed the minds of philosophers for decades and has caused them to theorise about its cause and effect. However, we have been unable to precisely know its origin, except that it originates from the circumstances of life.
22. We have been instructed that suffering is the original root of our misery, yet we have not understood its inducement. There is so much about suffering that we need to understand and avoid at the same time. We cannot fear suffering or can we dismiss its reality.
23. From the clear induction that has been surmised then, it is the evident sign of the discomfort and distress of the mind, body and soul, at its worse state of being. It is the appalling wretchedness that many people must endure in their life and the unnecessary struggle.
24. Hitherto, the direct relation between the mind, body and soul has been always attached to the ongoing plight of human suffering. It is that singular plight that causes us to ponder about its existence and its effects. When we accept that we must suffer in life, then we can proceed to live our life.
25. We can examine the original process that causes it and reach the intuitive conclusion that it is a natural sequence of episodes that have been defined or not, but ultimately, we must acknowledge that it is existential in the end. This is sufficient to inform us that there are people that suffer in the world.
26. The Oracle accentuates the concept of suffering within pathos, and how it can ultimately viliorate the body, mind and soul unwillingly. The key in understanding suffering is the notion that we apply to its cause. How we react to suffering depends on who is suffering.
27. The obvious characteristics of pathos are conceived, in the blind aversion of an emotional crisis experimented through harsh experiences. It is these difficult moments in our lives that we learn the lessons that will define and illustrate our character.
28. The actual perception of suffering, we can apply to the tangibility of our common sense and humanity. It is for society to fully understand suffering and for society to attempt to find a solution for suffering. There are too many people suffering for the world to allow that occurrence.
29. This form of logic is accessible to the analysis of our perception of its constatation and presentation. The Oracle recognises the subject of suffering and what it represents in the most abject despair. Philosophy teaches us to understand suffering.
30. There are different levels of suffering, and each one of them deals precisely, with the ampliative degree of its variety exposed. Suffering is known to be present in every aspect of life and it is the one thing that we are not able to eradicate so easily.
31. All of these levels are experimented, in one form or another of its evolving essence and logic exposed within its actual concept. Suffering is produced, when we are at our most fragile state of mind, and it is something that we fail to understand the gravity of its nature.
32. At times, we could be unaware of the distinction of one level or the other, with the manner in which it is represented or elucidated by our concepts. There can be no reward for suffering, except the acceptance that it will ultimately abate one day.
33. We must cope with the uncertain reality of what does suffering resemble and mean to our lives and to others in the world? If we are meant to suffer, then we should comprehend, why we are suffering in the first place? It is a question that we seldom find the solution to its quandary.
34. Plato once said, "A state arises, as I conceive, out of the needs of mankind; no one is self-sufficing, but all of us have many wants." Oddly enough, it is the human body, mind and soul that we occupy ourselves, when discussing suffering. If our mind suffers, then our body will suffer. If our body suffers, then our soul will suffer.
35. If we could comply with that notion of mankind, then the concept of a society would be constructed, on the principle of the betterment of the state of mind, body, soul, along with our eunoia. Nothing more can be more refreshing than the unity of those states of existence.
36. To determine the factors that contribute to suffering, we must procure the sufficient understanding of its broad definition and limitations. It is not a facile thing to surmise, when there is so much about suffering that we don't know completely.
37. Herein is, where the decisive point of the argument is putative in its icasm. Suffering must never be intended to be misunderstood, when we know enough to determine about its path and its terrible effects. It is precisely these effects that inform us about the intricacies of life and dysphoric challenges that we face knowingly.
38. There is no indubitable thought that could dismiss the relevance of suffering and the need to be burdened of its effect on the thymotic nature of the soul. When we are conscious about the horrors of suffering it makes us more conscious about the conspicuous horrors of living.
39. Nothing is equal to the infandous state of universal suffering witnessed in the world, within the notion of the philosophic notion of humanity. It is the cruel depiction of our darkest nightmares that are resembled by our state of suffering.
40. The question that we ask is humanity prevalent to the universal suffering of our societies, or is humanity that distant in its apathy that it does not bear the reflection of sufferance? If so, then humanity is progressing into a heartless path that will not cease with just suffering.
41. Perhaps the concept of human hardship cannot be entirely interpreted, as the apparent demonstration of our present reality. When we are experiencing things that make us suffer, we are cognisant about the profundity of its pain and anguish, but there are people who suffer more than others. Those people who suffer less are those, who we see the expression of their pain less.
42. Suffering is the reason that we attribute the acknowledgement of the worse period of our lives, and our ability to overcome its difficulty. Verily, it is sad to know that some people suffer alone, when our world is vast and populated.
43. When we are sad, we suffer. When we are in agony, we suffer. When we are unstable, we suffer. Suffering is a realistic thing that is existential and harsh in its nature. It rarely offers us a truce or does it offer us much hope in life.
44. Suffering is the constancy of a nepethean incertitude that we struggle to find a logical solution, as we resist its undeniable force that is present. This is the reason that we must accept that suffering is a part of human nature.
45. We either subscribe to the thought that we are no better off than in the past or that we are unable to adhere to the logic of that interesting consideration. Thus, it is wise that we prepare ourselves for suffering, because it does not discriminate in its selection.
46. Could we not concur with the possibility that we need to examine studiously the horrescent finality of suffering, in order to eradicate its brutal existence? Is it not feasible that we could one day effectuate this difficult task? If so, it would need to involve humanity.
47. The time we would dedicate to that task would be timeless, because it would require an implausibility to occur beforehand. Nevertheless, it is an important task that is worth the effort and reward, and what is plausible is that we have the ability to do something.
48. The world is full of incredible cases of human suffering that we cannot perceive its total effect immediately, but we can recognise its tangible existence. There are people in this world that demonstrate suffering daily and there are people that ignore suffering.
49. There is no human being that desires to be wretched in life or stricken, with the bane of suffering and its terrible outcome willingly. As there should be no human being that desires for others to suffer unnecessarily in their lives.
50. To suffer is a horrendous consequence, but to suffer alone is even worse. It is to be imposed by an unyielding phantasmagoria that haunts us daily that we call suffering. Until what extent are we to assume our responsibility for the cause of human suffering?
51. The ineffable nightmare that is suffering can result then, in an inscrutable truth of our regression and reality that we tend to ignore. It is easy to ignore our reality, when that reality is too overbearing than it is to accept its presence.
52. It is the procrastination of that truth that we must accept, with no actual guarantee of its resolution or consequence. Ergo, it is the truth that suffering is something that occurs daily and it cannot be ignored or dismissed as irrelevant.
53. We can attempt in our effort to equate endless theories to the connotation of suffering. Its description is relatively definite in its nature. Suffering does not require our connotations to exist, but in order to understand it, we attach a description to its nature.
54. Any form of philosophy deals with the cause and effect of an imminent problem or situation, while it seeks to sophronise us plainly with that imbuement educed. It is fundamental that we attempt to rationalise things with philosophy.
55. The urgent thought that my frequent pain is greater than another person is considered invalid, because the concept is not measured, on the concomitant demonstration of human affliction solely. Thus, what is important to denote is that suffering is much more than the act. It involves the suffering of the mind, body and soul.
56. The Oracle offers the perception that we receive as much as we give, in the context of its complexity and duration. Suffering is the worse of all perceptions. We should learn the lesson of giving as much as we can, in order to receive the rewards of life. In other words, it is better to demonstrate the act of benevolence.
57. Hence, we are the immediate recipients of a dreadful cycle that seems to be repetitive in nature and indifferent to its unique cause, because suffering has no actual cause, except that of which it proposes, suffering. It is no more or no less that what it seems.
58. From the profound chasm of suffering, the concept of respite is then conceptualised, within a mitigated abeyance displayed afterwards. There are intervals when suffering is more profound and less enduring, but we should not deceive ourselves in believing that suffering is only for the weak people.
59. Time will determine the answer to the questions, when we perceive the degree of our suffering. Why does it occur repeatedly? At times, we believe that suffering is interminable and has no true boundaries, but we should know that suffering has limitations. Those limitations are witnessed by our determination and our acceptance of its presence.
60. Philosophy tells us that it is because we are conscious or unconscious, about the illustrious value of its indistinct personification that we either regard or disregard the value of suffering, and what it represents in its totality.
61. Tribulation is perhaps the worst of all forms of human suffering that is unbearable to accept and to acknowledge as truly factual, but it does make us aware about the world that we live in currently and the people that we share the planet.
62. We often appear to experience suffering vicariously in our lives, as we attempt to discover the wonders of aponia. There is nothing more vivid than suffering in this apparent world. However, there is the possibility of the attainment of aponia. This is achieved by the enlightenment of the mind and the acceptance of suffering. There is no need to allow suffering to consume our mind, body and soul with negativity.
63. We equate suffering to an unmatching preponderance or qualm that unsettles our solicitude. We must learn that to suffer is a part of us, but it does not need to define us in our human nature. This is where we must be prepared for the arrival of suffering.
64. Its symptoms are synonymous, with such an immeasurable amount of mental or physical hardship and fatigue that no one imagines or accepts as being natural. When we detect suffering, we should not attempt to dismiss it with our ignorance, but we should use our intellect to understand its cause.
65. The Oracle attempts to acknowledge suffering, within the perimeters of its intricate and infelicitous nature that is witnessed throughout the world. Suffering is the reflection of our human nature in need. It is the cause that many people fail to realise its ultimate purpose.
66. Philosophy teaches us that suffering is a cruel component that is associated to people, and it is incumbent upon us to seek amelioration for the world. What should be learnt about suffering in accordance to philosophy is that there is a lot to still learn about its immensity.
67. Since the inception of mankind, it has troubled our minds, within an inhibitory mode that hasn't reconciled suffering with hope so easily. It is for that reason that we lose hope, amidst the adversity of suffering. It is a terrible reality to confront. The causes of suffering are manifold, while the dominant effects are tormenting in its consequences that causes our uncertainties in life. When we are uncertain in life, we seem to suffer and struggle. It is not because we are destined to suffer, but it is because we are born to suffer from the beginning.
68. Within the essential need to eradicate its existence, we must find the inducement to comprehend its nature. We must have that equal balance in the mind, body and soul to permit us to enhance our perception and comprehension about suffering.
69. There are certain phenomena in life that precede the simplicity of their terrible circumstances and ongoing situations. Phenomena of which we can perceive and interpret their causes. Once we have established the meaning to their causes, then we can attribute our sentience to our suffering. Humanity has failed to truly acknowledge the implication of the reality of human suffering and destruction that manifest constantly in our world. If humanity cannot understand suffering, how are we then to understand the cause of suffering?
70. Therefore, to be able to accept the philosophical premise of suffering, we must first accept the notion that it is indicative of the universal message of humanity. A message that is powerful in its substance and it should be heeded with respect.
71. This is the quandary that has for some time now resulted in the obfuscation of our mind and the troubling question of how do we resolve suffering? For centuries, people have suffered and for centuries we have treated suffering as something abhorrent, when it is natural.
72. Our society seldom reflects, upon the gradual realisation of the plight of the misfortune ones and their need for eudaimonic experiences. Those needs are what we fail to take into consideration, when we are discussing the topic of suffering.
73. If we surmised the concept of suffering, we would discover that the eternal plight of its sufferers is intrinsically attached to the history of mankind and its inquination. We have forsaken people we consider quidams that suffer, to the most wretched place of despair and pain.
74. Philosophy accentuates the necessity to learn from our mistakes and to adapt to the emergence of our less conventional thoughts conveyed. It is not for philosophy to eradicate the suffering of the world. Philosophy is only the vehicle to the understanding of suffering and how to apply a solution.
75. It is indeed incumbent upon us to explore the vast boundary of the human mind, body and soul, anent the state of such mental or physical exertion. There are boundaries of which we cannot escape or reach with the power of the body. It requires the utility of the mind.
76. The body when suddenly faced with great adversity and insufferable anguish tends to react, with a sudden trepidation. It requires the mind to assuage the suffering of the body and the uncertainty within the soul. This is a natural process that extends beyond our inhibitory contrivance.
77. The sign of apprehension is manifest and is disturbingly too frequent to disregard mentally. There is so much to be blamed upon others for suffering, when it is humanity that must assume its true responsibility in the world of mortals. We cannot forget that we are, after all, mortals in the somatic sense.
78. For that specific reason, the distinction clarified is not exacerbated by the responsible action of our opinions or incertitudes. What we as humans can dare to surmise or opine is dependent on our meticulous perceptions and interpretations.
79. How much suffering is sufficient to warrant such disapprobation from the world? When shall we learn to not merely cope, but to learn how to overcome suffering in the broader effects of its appearance? It is a question we should answer with wisdom.
80. When we discover the origin of its cause, then the solution can be remedied, with no need for senseless discrepancies. Knowing the origin of suffering, permits us the ability to make the distinction, between suffering that we bear than the suffering that we cannot bear.
81. The interesting thing that should be elucidated effectively is the fact that its perception is misconstrued and badly interpreted. Regardless of that, we still need to attempt to comprehend the veracious essence and nature of suffering.
82. No one chooses to suffer, unless the torment is transparently linked to the emotional, mental or physical unstableness of the mind, body and soul. There are people that yearn for eleutheromania. When the mind is unstable, then our body and soul are unstable in their functions.
83. If we conveyed the thought that it is humane to be human, then we would conclude that it is worse to be forsaken and forgotten in the world. No one is deserving of suffering willingly, or should a person that is not deserving of it suffer.
84. There are people that do evil acts or deeds that merit to suffer. This would be more aligned to the concept of intentional suffering than the philosophical suffering that is conveyed by the Oracle. The ineffable nature of pain and deprivation is associated to the complexity of its signification and consequence.
85. There is an ineffectual vestige of reason in our awareness that afterwards demonstrates the actuality of its inclusion, when describing suffering. This inclusion is seen in the decisions we make and the actions we take. There can be no doubt that suffering is existential.
86. To attempt to explicate the nature of suffering in simplistic terminology is possible, if we permit the reasonable supposition that suffering is considered a conflictive part that is inherent within our soul. It is the soul that acknowledges suffering.
87. The emotions and thoughts we display seemingly contribute to our natural expressions and are visibly attachable to our mind continually, when we are conscious about the germaneness of our thoughts and emotions. When we are not conscious, then we do not care who suffers.
88. These aforementioned expressions are related to the ontic nature represented of our mind, body and soul. They deal with severe moments of anguish and despair on a daily basis, and must deal with the outcome of suffering knowingly.
89. Suffering is indisputably, the most challenging element of pathos that materialises at times, in an unannounced manner of our vagous thoughts. People sometimes suffer, when they least expect to. This is when we are challenged to confront suffering.
90. The purpose of suffering haunts us horrendously, but it is a certain disquietude that surpasses any sentimental scenario. It is also a negative valence of affective phenomena that we process with our mind and react with the soul. It can be indissoluble.
91. Whether we ignore its true existence, because of our desipient nescience is a matter of selection and lack of consciousness. It is not the fact that we ignore the plight of others, but that we do not care about the suffering of those individuals.
92. We can generalise the entire concept of suffering and we would still be unable to explain its inusitate boundaries and limits per se, in words that are sufficiently expressive to be understood as practical. Their meaning would be futile if we did not understand the cause of suffering.
93. The emotional and laden distress caused is defined, by the certain admission of its degree of severity and hypostasis. Our emotions when affected and tumultuary are powerful enough to disrupt our mental faculties and physicality also, causing us abulia.
94. Philosophy does not attempt to specify the distinction made by the science of psychology with an unfounded apophansis, because it would indicate that one is more elaborate than the other forms of observation. Instead, it attempts to explain the concept of suffering.
95. The Oracle is an independent instrumentality to acknowledging, the genuine relation amongst its existing principles. There is nothing more relatable to the mind, body and soul than suffering. It is when we suffer that we realise that we are meant to suffer.
96. As people of a reasonable inclination, we can present the guise of reasonable thinkers, but this does not reflect the veracity of this signification. The fact that we possess thoughts does not exclude the notion that we can succumb to suffering.
97. What we contemplate is not the abstract notion of suffering that is constant and spreading like a wildfire, instead its factual composition that is manifest within the world. There is a sea of suffering that drowns us, in a quotidian despair and guiltroversion.
98. Our unique sentiments of anguish exist, in the perspective that enlightens our image and perception of suffering, and our need to be rid of its oppressive manacles. Some people are able to free themselves, while others are less fortunate.
99. Why we suffer remains an inexplicable mystery of a repetitive cycle that we cannot eschew or attempt to rationalise with mere simplicity. It is a question of which we can attempt to answer, with an intellectual discourse offered and expressed meliorism.
100. It is not an actual guarantee at all that by alleviating our suffering that we shall suffer less in life. Perhaps the answer to our suffering could be discovered knowingly, within the discernible trait that is our human equilibrium.
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