The Oracle Chapter 3 (Pathos)

Equilibrium

(Isorropía)

1. The Oracle defines equilibrium, as the balance to all that we have or seek knowingly. It is neither of any extreme and its purport is to provide a just measure of mental stability. That is the reason why we need the function of equilibrium.

2. It is the state of the presumable opposing force acknowledged, against the instability of our actions and decisions that identify, with our state of physical and mental balance. It is also fundamental to the evolution of the self. It can be applied to kairos.

3. Equilibrium is the final principle of pathos. Its function is to stabilise the mind and prevent the disrupted pattern of instability. When the mind is unstable and incoherent, then our equilibrium is disrupted. This will ultimately serve no purpose to our inner harmony.

4. We cannot live our lives as heedless sybarites, and the recourse of equilibrium is frequently sought, through the aspect of our necessity to have balance in our lives. By achieving this balance, our mind is able to function with the body and self.

5. Plato once said, "He who is of calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden". Our existing burdens cannot overwhelm the logic of our rational minds.

6. We must comprehend the eloquent words of Plato expressed, as a vision of how to conceive a pluralistic state of cognition. It is important that we know that our mind is capable of doing many things, but it can be incapacitated by our irrationality.

7. The concept of enlightenment is accentuated by philosophy. Equilibrium has been attached to its process, due to the fact that it is equilibrium that we must obtain to be rational in our thoughts. If not, then we cannot reach a mental and physical balance.

8. This is the general reason that equilibrium is necessary in pathos and with the structure of the mind, body and self. Along with other elements of philosophy, it serves as an organum for our inquisitive mind. The notion that equilibrium cannot function alone is not incorrect.

9. The ultimate preservation of philosophy is explicitly seen in the teaching of its precepts. According to Aristotle, when one holds oneself in a stable equilibrium, in order to choose the action knowingly and for its own sake that act is considered to be virtuous.

10. If we do not have the sufficient recognition and wisdom to obtain equilibrium, then we are unable to understand the process that develops afterwards. This is the reason that we must be conscious about the things that encompass our world and their relevance. Even those things that can appear to be an enantiodromia.

11. Equilibrium is an integral part of pathos, and we must concede to its reasonable validity. Without it, we are incomplete as a person. The need for the balance of the mind, body and soul is paramount to the functions of our daily activities.

12. There are multitudinous ways to reach this unique balance, but a handful of people reach its optimal perfection only. Therefore, what must be known about our equilibrium is that it requires a steadfast determination to be achieved. There are individuals in this world that are solivagants in their minds.

13. Philosophy is not to be mistaken for religion, instead it is the prime realisation of a belief that requires only the essence of practicality as its utilisation. The Oracle is the fountain of knowledge that provides the method for us to enhance our wisdom.

14. Whether the concept of equilibrium is understood is primarily the question that is presented in the argument for its existence. The five reasons of equilibrium that I have concluded are stability, judgement, logic, thinking and knowledge.

15. The Oracle does not require a description of it to know the actual meaning of its capacity and the state of its convenience. What it describes with its concepts elaborated is a genuine philosophy that offer us the teachings that we can learn that are not of obsoletion.

16. As an exponent of philosophical instruction, I rely on the rational interpretation of its teaching to guide me in my quotidian actions and decisions. Ergo, with philosophy, we are able to discover the answers to our questions and gain enough knowledge as well.

17. The basic understanding of that premise is the fact that it corresponds to the universal truth, not to any insolubility that is postulated by uncertainties. What is relevant to the concepts espoused is the essential purpose for its teachings and equipoise.

18. The veracious composition of that understanding acknowledged is the natural expression of philosophy and the Oracle. Our need to find balance in our lives allows us to explore the boundaries of our mind. When we are familiarised with those boundaries, then we can establish that balance.

19. We attempt to use the applicable method of thought to accomplish the balance we need to proceed to the state of our awareness. Through that method, we learn that stability in the mind, body and soul are fundamental to our well being and sophrosyne.

20. By knowing that, we are able to define the quintessence of the structure of pathos, with much clarity and definition. Our emotions and thoughts generate a reflection of what we feel and what we think. These things are apparent in their nature.

21. A powerful structure of our equilibrium would be the established concept of our mental and physical state of mind. These faculties grant us the ability to be able to stabilise our emotions and thoughts. The use of our persuasion would convey these things effectively.

22. The arbitrary notion of our interpretative vision about the significance of equilibrium is demonstrated in the decisive point of convergence, between instability and stability. Once we have learnt the distinction, then we can apply equal balance to our mind.

23. Verily, it is impossible to know the authentic origin of the distinctive separation, except that it is an opposite extreme from one another, and that it functions within that emergent parallelism established. It is better that we assume that our equilibrium is necessary than unnecessary.

24. We could take into great consideration the unusual correlation that the mind, the body and soul share with the attainment of equilibrium. It is a foundation that we base the importance of our philosophical teachings and comprehensibility.

25. There can be no actual harmony or tranquility if the mind, body and soul do not experience balance and its effects then with a metanoia. This is the reason why we should seek things that cause us comfort than discomfort. It is impractical to ask for things that are not practical.

26. We need to be able to achieve a broad enlightenment and expansion of our thoughts conceived naturally, instead of attempting to rationalise thoughts that are not rational in their nature. If we are to understand how our mind functions, then we need to establish a structure of logic.

27. Therefore, this concept of philosophy is in accordance with the principles of other philosophies that have explored the nature and intrinsic value of the mind, body and soul. It is normal to believe that our thoughts and emotions are linked together by the mind.

28. Our specific preference is to fully acknowledge the unnecessary consequence of ignoring the function of equilibrium, and what exactly could be detrimental to us with our foolish ignorance exposed. It would be not good for us if we failed to acknowledge our necessities.

29. Any errant misconception of our equilibrium could cause a dismissal of its relevance and utility. Therefore, it is important that we understand its concept and its reason. Until we have understood that signification, then we are at the mercy of our fallibility.

30. In the end what should matter the most is not what others perceive, but what we are inclined to understand of the quintessence of the evolving world. The balance of life is associated to a great degree to the balance of our mind, body and soul.

31. To better understand something knowingly, there must be a balance in our thoughts and actions that represents a great measure of coherency and unity. When our mind, body and soul are united, they are capable of maintaining our equilibrium.

32. Equilibrium is that certainty that we can use to maintain our cognition and stable mind within our comfort. The stability that we acquire then, is fundamental to the understanding of the mechanism of the mind.

33. With that stability known, we can explore the elemental aspect of its purpose, within a depth of rationalisation that we can apply to the meaning of equilibrium. Once we have achieved that, then we can proceed to determine how to balance our mind, body and soul.

34. Nothing in this philosophy is designed to bewilder the mind in sciolism, instead to assist it in its entire capacity provided. Thus, the manner in which we notice the balance that we seek is witnessed then, within the course of our actions.

35. We are responsible for our actions, as with our active decisions that demonstrate our equilibrium in one manner or another. Those acts are incumbent upon us to react. Our reaction is the product of an emotional or thoughtful consequence.

36. Life is a matter of common circumstances that we either accept or ignore in its truth or inverity. Nothing about equilibrium is designed to be difficult if we concentrated on the reality of our situation. The things that we do in our lives are no mere coincidence.

37. We can choose to be aware of the necessity of equilibrium, or we can be ignorant of its usage and the expression of its facility. This is where we should use the application of thought to facilitate our equilibrium correctly.

38. In whatever manner we decipher that precise analysis, we are consciously a participant of its function and of its purpose as well unwillingly or willingly. We should remember that we are not hostages to our mind, but the inspiration to our will.

39. People are with frequency troubled by the instability that affects them periodically, and they are constantly searching for equilibrium in their lives. It is not something that we should dismiss, as a mere consequence of an advenient effect.

40. We sometimes appear to be incapable of distinguishing the apparent value of a sound mind and the understanding that we could know things, with our intuitive reasoning. The capacity of the mind to reason is important to our equilibrium.

41. The mind must have equilibrium to be functional and adapt to the situations that are ongoing and progress in our lives continually. Thus, it is the mind that we should nurture with our positive thoughts and stable emotions that reflect our inner self and have somandric effects.

42. I can further explain the notion of equilibrium, but it is not needed in this occasion, because the point has been already elucidated meticulously. The purpose for our equilibrium is to maintain our activated senses and mental faculties.

43. What is required is the comprehensive nature of its direct involvement in the concept of pathos and how it affects the mind and our behaviour. Our emotions when expressed irrationally are the most volatile, but when they are expressed rationally, they are effective.

44. It is within that general concept of pathos that we are reminded of its immediate result and its intrinsic nature, in regard to our actions. Our actions are linked to the emotions that we reveal, and those emotions are indicative of those actions.

45. While it is certainly true that insanity disrupts the state of equilibrium, the body can still function under instinct, and to some extent, with a measure of intuition. It is our intuition that at times, we depend on for our actions committed.

46. The process is a difficult one to surmise with a certain deliberation and comprehension, because finding a balance of the mind is not a facile thing to accomplish. It requires the participation of our body and soul. When that is achieved, then we can begin to find equal balance.

47. Even though it is indeed a practical issue, the concept of equilibrium is connected to the use of our emotions and the manner in which we utilise them. Emotions as well as thought are not perdurable, they are ephemeral in their nature.

48. Therefore, the idea that we can survive on mere instinct and intuition is highly debated, in any discussion that is argued with an intended rationality. It is necessary that we understand the value of instinct and intuition when we are displaying emotions.

49. Without the contributing factor of equilibrium, our judgement and actions would be nullified and rendered illogically in their illation. That is the reason why we need a balance to permit us from straying from the structure of logic. Persuasion will only get us as far we can, but without a basis of logic, that persuasion will be ineffective.

50. We all have experimented the assumable fascination with instability and stability, and how they function with each other. When we experience instability, we are incapable of functioning with reason. When we experience stability, we are capable of reasoning.

51. Equilibrium is the essential instrumentality for the distribution of universal knowledge and wisdom. It is proven that a sound mind is much more effective than a weak mind, and when we are employing pathos, we are attempting to convince others that we are conscious about the use of our emotions.

52. Our mind is constantly being challenged and disruptive, with the merciless bombardment of incessant thoughts and emotions. It is our equilibrium that adhibits us the ability to know the impression that we project, when we are in control of our emotions and thoughts.

53. It is important to denote the fact that both emotions and thoughts are very ambiguous and at times unpredictable, in their interesting composition established. We must detect them with ample time and we should prepare ourselves for the unstable nature of them.

54. The Oracle is predicated on the principle that pathos is a just component of understanding philosophy and that when understood, it can be recognised for the manner in which it is presented with its intricacies. The practice of pathos is demonstrated in the method of the expression of our emotions.

55. We cannot forget that every principle of philosophy is devised for a basic reason, and a purpose that will serve us to realise the magnitude of our emotions. Those principles espoused are the semblance of the veracity that is our inner self.

56. Time is the undeniable judge of all our actions and decisions taken voluntarily or involuntarily. It does not discriminate in its course of action. Our behaviour is the reflection of the self. It is that self that is represented by our emotions.

57. Philosophy has forever been considerate and aware of the interminable thing that is called time. This is why, we seek balance in the mind, body and self, so that we can progress in our lives, with the self-awareness that is necessary and the expression of our thoughts.

58. It is us the human beings that have evolved gradually, into the species of intellectual tellurians of the planet Earth. We have evolved with the passage of time and we have adapted to the alterations, by applying our thoughts and emotions.

59. Why do we struggle to be in absolute control of our emotions and thoughts? Could it be that we are not aware of the total effects of their disregard? Do we simply ignore them, because we do not want to accept their reality and what they represent?

60. In the end, the distinction between them is transparently patent, within their natural elements and function. How we respond to our emotions and thoughts is demonstrated by our actions and our decisions committed. This is an example of how pathos influences us.

61. The essential element of our constitution is the core element of our equilibrium and the eudaimonic need for our prosperity. When we are joyful in our lives, we are in harmony with the mind, body and soul. Thus, we are one with them in essence.

62. Equilibrium is the satisfactory property of the concept of pathos that is revealed mentally and somatically within us. Equilibrium must be the form that provides us with comfort and stability. This is something that is needed for our well being.

63. The rational assumption of its induction is the clarification of its necessity. Simply, it evolves the process of our emerging thoughts. When those thoughts are processed, then we begin to understand the function of the mind.

64. There are pending factors that attribute to the state of the mind and its mental balance. When we achieve its comprehension, we achieve that balance successfully and logically. It is fundamental that we accept that our equilibrium is the core of our self.

65. One factor is the health of the mind, and the other is the capability of it to recognise the difference that is manifest and relevant. To better understand the health of the mind, we must know what affects it, and to possess the capability is to admit our possibilities.

66. Hence, if we emphasise the importance of its relevance, then we would accomplish the objective of our composure and exuberance. There are countless things that can affect our mind. Things of which are not healthy or productive. Thus, our physical strength and self are vital to the strength of the mind.

67. That in itself is the intimation of a unique process that develops afterwards, within the gravity of its directional function per se. In other words, when we are in absolute control of the mind, then our thoughts lead the path for our lives.

68. The balance of the mind is very imperative to the edification of the body and soul. Without balance, the body, mind and soul are not in unity and they tend to be in disagreement with our emotions and thoughts. You see this in acts of manipulation or obfuscation.

69. It is the discretionary core of the mechanism to our defensive nature and preparation that allows us to confront our conflicts daily. It allows us to comprehend the necessity for equal balance of our emotions and thoughts of which we must always control.

70. This coherent revelation is the fundamental motive, for our search for just rationality and purpose. It is important that we come to that conclusion, and it is important also that we do not underestimate the power of the mind, body and soul.

71. Rationality is an assisting attribute that governs, when applied correctly and voluntarily, in our thoughts developed within our mind consistently. Equilibrium is not a facile thing to achieve, or is it plausible to believe that we cannot become irrational at one point in time.

72. Philosophy is the principal introduction to universal knowledge and enlightenment that we seek with our insistence and desire. The Oracle is designed to assist us in the quotidian task of obtaining knowledge and wisdom of which we are to comprehend as useful.

73. The actual concepts of philosophy are the basic principles that we administer and adhere to our necessities and thoughts. Once we have structured those principles and apply them to our thinking, then we are capable of discovering the capacity of the mind.

74. In the general concept of equilibrium, the definition is lucid and explicable in nature. Its essence is determined by its usage and comprehensibility. Ergo, whatever we decide to attach in the form of a definition to equilibrium, we must be mindful about the meaning of the definition.

75. What we presume tangible is effectively, the absoluteness of that thought produced and conveyed afterwards. When we have thoughts that are rational, we tend to have a rational mind. If we have that rational mind, then we have access to lucid thoughts that are fundamental to our thinking.

76. Henceforth, the relativity of that affirmative notion is very sensible and reliable, within its application and generalisation. We should always strive in diligence for the equal balance of the mind, body and soul. It is a necessity, not an urge.

77. What is required is the confirmation of that actual thing described. Until we define equilibrium and what is its purpose, then we shall be unclear in our thoughts and actions. To have balance, we must first determine the cause of our unbalanced thoughts. We must discover what things are affecting us.

78. As with every principle of this philosophy, the decipherment of the principles is contingent to its understanding and implementation. A principle cannot be sufficient, if that principle does not have a rational foundation of the mind.

79. What must be known about our equilibrium is the firm basis of its crucial purpose and the structure of its vital organisation established. When we have that organisation to depend on, then we enable our mind to function with the body and soul.

80. A principle is not able to be maintained, if we do not retain its participation within the process of its retention. This is why we have specific memory to retain our principles. Our motivation influences us to be conscious about the certain things that we desire of life.

81. The perception would manifest in the expatiation that illumines the mind and provides it with coherency. Sometimes, it is our perception that permits us to enhance our thoughts. We could easily use persuasion to convince our mind, but it is our rationality that will eventually lead us to the path of enlightenment.

82. That process produces an effectuation that entails the vast effects of equanimity that we envisage in our estimation and opinion. Therefore, what is necessary for us to do is to learn how the mind functions with our emotions and thoughts.

83. Any form of equivocation is a certain deficiency to our mental balance and cohesion. What is relevant to pathos and to the Oracle is the fact that philosophy is a learning process of which it enriches our knowledge and enhances our wisdom.

84. It is necessary that we learn to eliminate the deterrent influence that disrupts our mental fortitude, with obstriction and disregard. By eliminating the negative emotions and thoughts we experiment, we are able to focus on the things that we value as germane.

85. When we cogitate the state of a mental disturbance, we are pensive of the fact that the cause must equate to the effect generated, but this does not require a psycho-philosophy and reference, when the perception is not dissuasive to the deference to philosophy. What is asserted in that definitive statement is the correlation of opinion that is not that vastly incongruent to the differential aspect of a dissonant argument. Plus, what is fundamental to our equilibrium is a basis of logic and ethics that can steer its course.

86. Equilibrium must have a firm structure to eschew any degenerative factors that can conflict, with an enigmatical demur and encumbrance. When we are free of things that haunt or bother us, then we are conscious about the lucidity of the mind to operate with the body and soul.

87. If we allow any delusive nocivity to interrupt our mental and emotional accordance, then we would enable the interruption to become a problematic circumstance that would result unbearably to our stability. For that reason, it is necessary that we epitomise the importance of our stability, in the efficaciousness of our personal awareness and conduct. The manner in which we behave is demonstratively indicated of how others will perceive us to behave.

88. Verily, the concept of pathos is elaborated, within the explicable nature of its direct involvement in this philosophy, and there is nothing about pathos that we cannot justify or simplify, through a philosophical deliberation or deduction.

89. The ultimate sacrifice to our mental balance is the indisputable application of thought that does not convert into a liminal state. Instead, what is paramount to our mental faculties is the vigour that we establish for its stabilisation, not its destructive path.

90. Ergo, this sober realisation is confirmed afterwards, within the celerity of that unsettling interposition and magnitude. The idea that our emotions and thoughts are imperfect in their quiddity makes us know that we must depend on the mind to guide those emotions and thoughts rationally.

91. The obvious propensity to fail to acknowledge that consideration is reflective, in the asseveration of the process that ensues afterwards. We tend to forget about the capability of the mind and we concentrate mostly on the intellect of the mind.

92. Herein is where the relativity of equanimity is fundamental to the recognition of pathos, because pathos requires examination and observation, not bathos. Thus, it is abundantly clear that to reach a balance of life, we must reach a balance with our mind, body and soul.

93. The actual function of that balance is to establish a consistent pattern of cognisance that serves its utility and a purpose that is reliable to our perceptions and interpretations. If we do not possess a coherent balance, then we are susceptible to irrationality.

94. It is difficult to presume the entire evolution of the mind, with only a suitable prescience, yet unproven in theory or concept. What makes our equilibrium sound and efficient is our ability to adjust to our emotions and thoughts evoked. We don't need to be persons of cyclopedic knowledge.

95. What is relevant is the continuation of the mind's absolute progress and stability, not its terrible burden or stagnation. We should know that in life, nothing is meant to be impossible. Only death is impossible. There are things that seem impossible, because they are out of our control, but these things were never meant to be in our control in the first place.

96. Every analysis that is surmised with this philosophy is theoretically feasible and an affirmation of the body, mind and soul. To assume that we can function without either one of them would be to believe that a fountain can operate without water or a machine can operate without an engine. We must not falter to uncertainties.

97. The mind, body and soul require equilibrium, and if we proceed to the point of that convergence, then our actions would correspond to our thoughts with immediacy and effectiveness. That is important to denote, because our mind, body and soul are instruments that we use daily.

98. Our emotions collaborate with our thoughts constantly, and are relatively linked with the state of our mind that is progressing with those thoughts. The feelings that we emote are exactly the thing that provides us with the most basic element of our perception, which is intuition.

99. There is a certain linkage established, between our emotions and thoughts that relates to our mental faculties and metriopatheia. Once we have fully understood the gravity of that linkage, then we can proceed with the acceptance of our equilibrium.

100. Without balance, there is no logic and ethics to be applied. Without structure, there is no method to implement our thoughts and emotions. Why can we not be more vitative and make the realisation that life is about living? Emotions are what define the philosophy of the exoteric concept of pathos in our lives.

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