The Oracle Chapter 4 (Anthropos)
Lorient Montaner
Enlightenment
(Diafotismos)
1. The Oracle defines enlightenment as a concept in philosophy related to obtaining clarity of perception, reason, and knowledge through meditation, experience, or study.
2. Philosophy is the foundation of thought, and its application is the prerequisite to enlightenment. When that enlightenment has been converted into awareness, we correlate the somatic vessel that is our body with the mechanism of the mind and the consciousness of the self.
3. We are submerged within this constant state or motion of conscious awareness. The uniqueness of that conscious process is reflected in the perpetual contemplation of thought, metempirically.
4. What must be acknowledged is the synchronicity of the different levels of the state of apparent consciousness of the inner self, which provides us with enlightenment. The Oracle is a vehicle of creativity and perspicuity.
5. Religion is a doctrine, science a theory, and philosophy is universal wisdom. The nature of philosophical acumen for our scepticism is not incongruent with the function of the mind, nor does it necessarily result in a differential aspect of argument for its useful ratiocination.
6. The highest state of consciousness that reaches enlightenment in philosophy does not imply the end of suffering or misery. As with the state of Nirvana in Buddhism, suffering remains, but the mind and body are able to comprehend and cope with the natural process of it. This understanding allows the person to experience suffering and recognise it as a part of human nature.
7. The faculty of the mind requires reason for its function and purpose, because the mind is a conscious mechanism that recognises both. Without reason, it is merely a physical component with no viability. Thus, it cannot reach enlightenment on its own without the body and self.
8. Philosophy teaches us that nourishment of the mind is equally as important as nourishment of the body. It is difficult to remove physical pain from the mind when it is constant and unrelenting. We should not allow this pain to overcome the essence of our mind. If we locate, within the depth of the mind’s mechanism, a serenity that allows us to cope with both somatic and mental suffering, then we would not allow solitude to become our only comfort.
9. There is some form of value to everything in this world, I believe. The question is: what value do people place on something that is considered worthy? “Men who wish to know about the world must learn about it in its particular details,” said Heraclitus. Until we learn what is relevant to us in the world, we shall never understand its significance.
10. “I cannot teach anybody anything. I can only make them think,” declared Socrates. Thought is a viable course of action and decision when that thought is logical and rational. We may teach others the value of enlightenment, but in essence, we are only enabling them to think and ponder a meaningful life.
11. Socrates also said, “It’s not what happens to you, but how you react to it that matters.” Our reactions in life depend on how we perceive things, in accordance with reality. Perception is just as relevant as comprehension. If we are to enlighten our minds, we must begin with consciousness.
12. We live in an emergent and evolving age of technology and advancement. We are born with innate and endowed qualities that imbue our knowledge and instil our wisdom. We must evolve with our time, and to effectuate that, we too must evolve in our manifestation of thought. Philosophy is not the end to all means, nor is it the answer to all questions, but it is a beginning.
13. It is merely the avenue to enlightenment and comprehensibility. When we take the time to ponder deeply the how, what, where, which, and why of things, their reasons, operations, necessities, purposes, causes, and existence, we are both learning and teaching philosophy.
14. No one is less intelligent in this world by ignorance alone. No one is knowledgeable by study alone. And no one is wise by knowledge alone. What philosophy allows the inquisitive and meticulous mind to access is the opportunity to explore beyond the boundaries of physical limitation through creativity, thought, idea, imagination, and consciousness.
15. We are what knowledge we have learnt, and we shall become the wisdom we obtain. To reach clarity, we must understand the meaning and worth of our knowledge. Where do persons find their ultimate truth? In their conscience, where their self resides.
16. Every living being must experience the need for intellectual growth in some capacity, or that being will not evolve. There must be a basis of coherent thought that adhibits us to enlighten our minds. That is caused by ratiocination.
17. What is the true purpose of enlightenment? It is meant to be the most complete state of human awareness and tranquillity. It is not a sign of perfection but rather a veritable sign of imperfection.
“Well-being is attained by little and little, and nevertheless is no little thing itself,” said Zeno. We should remind ourselves that the well-being of mind, body, and soul is our true aim.
18. At times, we struggle to differentiate a quasi-thought that lies beyond our perspicuity from a genuine generalisation. We have not yet fully realised the distinction between mere knowledge and philosophy. Scilicet, we ignore what is instructive in life and focus instead on what we think is germane to the material world.
19. This offers only a temporary satisfaction. It will never reach the pinnacle of fulfilment or attain the seeds of enlightenment. For enlightenment is not a mere thing easily achieved, nor is its threshold simply reached.
20. There is a constant striving in our lives to ascertain the complete state of enlightenment and judgement that eradicates the negative energy born of our indifferences. We must confer from the abstract and physical components of self and body, through a zetetic inference that recognises the compatibility of these two forces, often discovered in our genetic nucleus.
21. What is enlightenment, if we do not exercise our minds daily and wisely? The question is not whether this level of consciousness is unattainable, but whether or not we can truly acknowledge its existential nature and comprehensibility.
22. Whosoever attains the meaning of something will ultimately understand the relativity of its signification. This is how we evolve in thought and idea while acquiring the quiddity of enlightenment.
23. Destructive behaviour stems from erroneous judgement and conviction. It is the human will, maintained by rationality, that produces the genuine effects of virtue and the attainment of enlightenment.
24. We should adhere to the philosophy that from whence we came into this world, we shall depart it having sown the seeds of wisdom and reaped the seeds of enlightenment.
25. In the perception of human wisdom, many things are measured by the clarity of mind and the operation of our thoughts, which may be perceived as wisdom. The question remains: what is actually considered wisdom, and what is foolishness?
26. What is the actual purpose of enlightenment? It is designed to be the most complete state of human awareness and tranquillity. Once again, it is not a sign of perfection, but rather a sign of imperfection. To obtain enlightenment, we must acknowledge that imperfection.
27. In discussing enlightenment, we refer to the conscious establishment of the arsis nous, which is the elevated mind. This requires sophrosyne. Sophrosyne requires antilipsis, enymerosis, epígnosis, katalepsis, and consciousness.
28. To be sceptical is human. But to understand the essence of something, we must first become knowledgeable and conscious of its nature. We relate more easily to what we understand than to what we do not.
29. It is important to denote the ten steps to what the Oracle calls the Catastasis Enteleia, along with meditation. This is a proven method and instrument that provides the mind with enlightenment and the mechanism that facilitates it.
30. Syneidesis is consciousness. This implies the individual's awareness of the inner mind and its sharp perception of reality.
31. Skepsis is thought. This implies the individual's evolving thought process as a pattern established within the inner mind.
32. Logos is logic. This implies the individual's capacity for logical structure within the order of thought.
33. Noesis is intelligence. This implies the individual's application of reason within the mind’s fullest capacity.
34. Gnosis is knowledge. This implies the individual's reconciliation of falsehoods to determine truth and familiarity.
35. Phronesis is practical wisdom. This implies the individual's retention and application of essential knowledge for deep understanding.
36. Antanaclasis is reflection. This implies the individual’s capacity to reflect and consider the impact of thought and memory.
37. Katanoesis is understanding. This implies the comprehension of cause and effect that guides the mind’s capabilities.
38. Apeleutherosis is liberation. This implies release from suffering and daily burdens, allowing philosophical renewal.
39. Diaphotisis is enlightenment. This implies the potential manifestation of elevated thought through the mind and self.
40. Meditation is imbued with the essence of purest energy. It is called eudaimonia, nirvana, or simply enlightenment. It is the most rewarding state of meditation.
41. Meditation aims to remove distractions, worries, doubts, and fears that control the mind, body, and soul. Enlightenment is reached through absorption and heightened consciousness that culminates in equanimity. The body is the temple, the mind the consciousness, and the soul the balance. Together, enlightenment is attained.
42. A meaningful existence is unity with the universe. The soul will follow the mind and become one with the body in harmony. This is our goal. All else is a meaningless existence, tethered to the arbitrary ego and its desires. We neglect the avatar of the self when we assume intellect and logic are our only guides.
43. What we perceive as real may be a surreal projection; real only to the observer, who interprets through logic, but does not fully engage the sphere of consciousness.
44. The three spheres of existential consciousness are the earthly, the void, and the transcendental. These correspond to ten levels of awareness: the body, the mind, the soul, their oneness, the world, the universe, cosmic energy, the spheres of consciousness, suffering, tranquillity, and enlightenment.
45. The eight states of meditation are: the centre of the mind, detachment from distraction, profound concentration, mental balance, universal transition from body to soul, infinite consciousness, realisation of tranquillity, and the ultimate state of enlightenment.
46. How we reach enlightenment is as important as when we do. The quintessence of the mind is mirrored in our actions and thoughts. Enlightenment is not meant to be impossible; we are the ones who limit ourselves.
47. The one thing that enlightens our mind is its nourishment through knowledge and wisdom. A fountain of knowledge and a cascade of wisdom exists, which we often ignore or fail to grasp.
48. Enlightenment is not a challenge we cannot overcome, nor a task we cannot accomplish. It is the vehicle to self-expression and self-reliance.
49. It is another level of thinking; one that few ever attain or practise. Enlightenment is not a facile process, nor should it be. We either strive for it or fail to recognise its fulfilment.
50. It is analogous to a stream of water. It has currents that flow inwardly or outwardly. Thus, it is the elemental form of enlightenment. It is like the currents that flow. The stream is the mind, and the currents are our thoughts. The stream may have ripples, but those ripples are like the uncertainties in our lives.
51. The quality of our life depends on the kind of life we live and how we live it. We could easily accept that life is forever bound to its duration, or we could accept that life flows like a stream, in this case, a stream of consciousness.
52. That stream of consciousness is not sempiternal. It exists only in the present moment. Once we realise that, it becomes reasonable and logical to assume that we should live our lives in the present, with the understanding that we are more than merely existential.
53. It is the idion, the property that belongs to the self, that distinguishes our character and identity, and it allows us to recognise the intrinsic value of who we are. Without the recognition of the self, any form of enlightenment cannot persist nor be sustained.
54. When we discuss enlightenment in the philosophical sense, the concept of kairos is often invoked. It is through consciousness that we learn to interpret the intervals of time and how they correspond to the past, present, and future.
55. Within our mental faculties, there exists an inner faculty called the rational ruler or the hegemonikon. Some associate it with the soul. It is a governing component linked to our intellect and reasoning.
56. Our syneideticity, or condition of consciousness, is represented by our ability to rationalise what is relevant from what is irrelevant, and what is necessary from what is unnecessary.
57. We must determine the synaition, or the necessary condition for enlightenment, if we are to gradually reconcile our mind with consciousness. A person will never reach enlightenment without attaining awareness of an emergent reality.
58. The Oracle espouses the belief that the mind, body, and self can coexist in harmony if true enlightenment is attained. As sentient and sapient beings, we are capable of adhering to our conscious realm while remaining mindful of our subconsciousness.
59. It is important that we find the centre of our soul so that we may find balance in our mind. When we are centred, we are in no extremes. It is not beneficial for the mind, body, or soul to exist excessively in either good or bad. We must strive to be in the middle, where our conscience should firmly reside.
60. Our minds are constantly reacting to our thoughts and ideas, and enlightenment exists within the highest level of our revealed mental harmony. Enlightenment is not an artificial construct. It is a state of mind derived from the realm and extent of our consciousness.
61. Scepticism is not an incorrect position to hold. We are all sceptical about one thing or another. However, what is more pertinent is how we deal with that which we doubt or disbelieve. Do we ignore or dismiss it? Or do we acknowledge and learn from it?
62. We may live as lifelong nefelibata, or we may exert our minds and consciousness to seek the answers to our questions, and explore within our mind, body, and self the necessary unity that provides the instrument to reach enlightenment.
63. People are not inspired by belief alone; they act according to their decisions and instinctual behaviour. Some live their entire lives without attaining enlightenment, while others live a shorter span and yet reach it. It is not about how long we live, but about discovering and activating our consciousness either by volition or by sudden realisation.
64. It is better to assume we are at our worst when our thoughts are mechanical, than to believe we are at our best when our thoughts are conscious. Knowledge reaches only a certain depth of reflection; it does not in itself lead to enlightenment. For that, we require the deliberate use of sagacity.
65. To recognise consciousness as the key factor is to accept that, as human beings, we can evolve in our thinking. We are naturally inquisitive and accept that life is about exploration and enquiry. To deny this is to overlook the truth.
66. In our pursuit of knowledge, we often mistakenly believe that what we already know is sufficient for enlightenment. The reality is that we shall never know enough to quantify the value of our knowledge or consciousness. We are continuously evolving when our minds remain active.
67. When we meditate, we unite the mind, body, and soul. We are practising philosophy through deep meditation. We become attentive and mindful of the philosophical development of the mind. From that point onward, we begin connecting with the oneness of our mind, body, and soul.
68. Consider the analogy of water drops from a fountain. We can hear the drops and know their source, but not until we perceive the harmony between the water and the fountain do we understand their connection. It is with the mind and consciousness: the water is consciousness and the fountain is the mind.
69. The reason so few attain enlightenment in life is largely due to a lack of awareness and interest. Most people live in the material world without realising that life transcends the world we have constructed. We can find meaning within this world, and through our minds and observations, we find that life is meaningful if we are worthy of it.
70. We, as humans, are inherently flawed, not flawless. Philosophy teaches us that we are imperfect beings attempting, at times, to live perfect lives. We cannot emulate gods or a god. Thus, we must forge our own path based on morality and logic. Humanism teaches us to act for ourselves rather than rely on celestial deities.
71. We teach others to find wisdom through knowledge, but few are guided towards the awakening of enlightenment or taught to reap its rewards. It is the seeds of enlightenment that nourish the mind, body, and soul.
72. Through enlightenment, we learn to distinguish what we need from what we crave, and what we fulfil from what we merely desire. This leads us to personal maturity and helps us truly recognise the essence of our inner will and thoughts.
73. There is an intrinsic verisimilitude between enlightenment and Nirvana. What defines enlightenment is the fruition of life and its realisation. It does not need to be created; it already exists, found within us rather than outside.
74. How we cope with uncertainties and sadness is measured by our understanding of their significance and how we define their role in our lives and thinking. That is how we discover the meaning of life and its vicissitudes.
75. To be enlightened does not imply superiority over others, nor should it lead to hauteur. It is the culmination of a life’s journey. It is not a sacrifice; rather, it is a process of learning. We learn to accept the trials of life instead of constantly pursuing that which feeds the ego.
76. In philosophy, complacency does not imply that we must remain trapped in despair. It positions us at the centre of equilibrium. One may be both ambitious and complacent—they are not mutually exclusive.
77. In life, we must be practical about that which does not benefit the mind, body, or soul. From such things, we learn little and retain nothing of value, only the undesirable vices that consume us through obsession.
78. It is easy to deviate from the path of virtue and adopt selfishness, conceit, and a lack of empathy. When we abandon ethics and logic, we often fall into repetitive cycles of criticism and intolerance.
79. Our minds and our volition may lead us towards enlightenment, but it is the power of the inner self that enhances consciousness. Without self-acceptance, the mind and will are incapable of understanding the necessity of enlightenment.
80. Sometimes, what we see does not fully represent the truth. We may see the semblance of a statue but not know who created it. We are left to ponder. However, if we examine it closely, we realise that its design reflects the creator’s thought. Likewise, in enlightenment, we are the statue, and our mind is the creator.
81. Consider the analogy of a flower. From a seed, it eventually grows, but with the nourishment of nature, it blossoms into maturity. The seed is our thought, and the blossom is enlightenment. The only special aspect of this process is our awareness of its significance.
82. If we observed a tree growing leaves, we would conclude it is the season for growth. If the leaves wither and change from green to tawny, we would say it is the change of season. Thus, the leaves are our thoughts, and the tree our foundation. The cycles of seasons are no different from the patterns of our thoughts.
83. When we become one with nature, we see that nature is not so different from human nature. It experiences both good and bad. It offers us lessons and moments of reflection. The key difference is that we possess minds to think; nature reflects our thoughts.
84. In meditation, we do not focus on what we lack or cannot obtain. We reflect on what we need and what we have. We may be tempted by desire or lured into escapism, but the path of improvement begins with mental stability.
85. It is entirely possible to be enlightened and prosperous in self and in philosophical principles. We should not expect life to grant us all that we need. Rather, we must achieve through effort and our understanding of life.
86. I am not a better man because I follow the Oracle’s teachings. I am better because I discovered them. Philosophy serves many purposes; its primary one is to enlighten our minds.
87. Serenity of the mind is not always easy to attain, nor is it expected that we maintain it constantly. What matters is that we can adapt to circumstances and accept our imperfections.
88. If we do not accept the simple nature of our humanity, then we are headed towards self-destruction and isolation. Once we overcome negative emotions and thoughts, we may proceed on the path of enlightenment.
89. I could wish for a thousand things and perhaps find temporary happiness or fortune. But in the end, such things are fleeting illusions. True hope is not based on what we want, but on what we already possess.
90. Enlightenment is like the fresh dawn. It awakens nature and its creatures. It does not think about itself or the cruelty of humankind. It simply helps us understand how life operates within the framework of consciousness.
91. Every thought should be productive, and every emotion expressed should serve the purpose of fulfilment. Intuition and instinct alone do not guide us properly without the direction of enlightenment.
92. When we are introspective and manifest our wisdom, we gravitate toward that which binds us to our consciousness. There is nothing more useful than consciousness to cleanse the inner self.
93. The liberation of burdens and despair is the essence of happiness and stability. Until we diligently strive to free ourselves from those burdens, we remain consumed by negativity day by day.
94. The activity of the mind is better perceived in states of awareness than in random, fruitless thoughts. When our thoughts reflect meditative influence, the evolution of the self follows.
95. It is in attaining tranquillity and mastering the mind that we perceive the value of the present moment amidst time’s transience. Only by coming to terms with our reality can we attain tranquillity and pursue enlightenment.
96. Enlightenment is not about superiority but about becoming one with the mind, body, and self. Thus, achieving purity of thought. Its principle aligns with consciousness. Epictetus said: "The essence of philosophy is that we should live so that our happiness depends as little as possible on external causes." If we do not purify the self, we remain trapped in a cycle of blame and hopelessness.
97. Enlightenment is not about desiring perfection; it is about accepting imperfections and aspiring to reach a point in life where trivial things no longer burden us. When we release ourselves from what is unnecessary, we can then attempt to direct the course of our life with a profound measure of self-awareness.
98. Once we understand the nature of life and how it functions for us, we begin the process of knowing what to expect from it. We then understand that we could become rich and then poor, powerful and then powerless, wise and then ignorant. In essence, nothing in life is guaranteed except its duration and existence.
99. I can choose to follow the daily practice of meditation and the innovative philosophy of the Oracle, or I can continue to adhere to other general beliefs that are ultimately meaningless beliefs rooted more in dogmatic imposition than in meaningful wisdom.
100. The Oracle is an instrument of enlightenment, but it is not the divinity of a sacred book. What it offers is a wealth of knowledge that enables us to discover the inner peace of the mind, body, and self that has been unveiled. Through its instruction, we learn; and through learning, we teach. A person who has attained enlightenment is one who was first a learner and then a teacher.
Recommend Write a ReviewReport