The Oracle Chapter 4 (Anthropos)
Enlightenment
(Diafotismos)
1. The Oracle defines enlightenment, as a concept in philosophy that is related to obtaining clarity of perception, reason and knowledge, through meditation, experience or knowledge.
2. Philosophy is the foundation of thought, and its application is the requisition 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 consciousness of the self.
3. We are submerged within this constant state or motion of conscious awareness. The uniquity of that conscious process is reflected, in the permanent contemplation of that thought metempirically.
4. What must be agreed is the synchronicity of the different levels of the state of the apparent consciousness of the inner self that 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 the philosophical acumen for our scepticism is not incongruent to the function of the mind, or does it need to result in a differential aspect of an argument for its useful ratiocination.
6. The highest state of consciousness that reaches enlightenment in philosophy does not preclude 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 suffering. This understanding permits the person to experience suffering and know that it is a part of human nature.
7. The faculty of the mind requires a reason for its function and purpose, because the mind is a conscious mechanism that recognises both function and purpose, but without reason, it is only a physical component with no viability. Thus, it cannot reach enlightenment on its own, without the body and self.
8. We are taught with the teachings of philosophy that the nourishment of the mind is equally, as important as the nourishment of the body. It is difficult to remove the 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 mechanism of our mind, a serenity that could allow us to cope with this somatic and mental suffering, then we would not allow solitude to be our only comfort.
9. There is some form of value to everything in this world I think. The question is what value do people place on something that is considered worthy enough? "Men who wish to know about the world must learn about it in its particular details," said Heraclitus. Until we learn about what is relevant to us in the world, we shall never understand its signification.
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 could teach others the value of enlightenment, but in essence the only thing we are doing is making one 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". How we react to situations in life depends on how we perceive things, in accordance to reality. Perception and is just as relevant as comprehension. If we are to enlighten our minds, we must begin with consciousness.
12. We live in this emergent and developing age of technology and advancement. We are born with innate and certain endowed qualities that embue our knowledge and endue our wisdom. We must evolve with the time period that we live in and to effectuate that, we too, must evolve in our manifestation of thought. Philosophy is not the end to all means, or is it the answer to all questions, but it is beginning.
13. It is merely the avenue to enlightenment and comprehensibility. When we take the time to ponder at length, the how, the what, the where, the which, the why of the things and their reasons, operations, necessities, purposes, causes and existence, we are learning and teaching philosophy.
14. No one is less intelligent in this world by ignorance. No one is knowledgeable in this world by study alone. And no one is wiser in this world by knowledge only. What philosophy allows the inquisitive and meticulous mind to enable with its ability is the opportunity to explore, beyond the boundaries of its physical limitation with such things as creativity, thought, idea, imagination and consciousness.
15. We are what knowledge we have learnt and we shall be what wisdom we have obtained. To reach the signs of clarity, we must comprehend the meaning and worth of our knowledge. Where does a person find his ultimate truth? In his conscience, where his self lies.
16. Every living being must experience the need for intellectual growth in some form of capacity or that being would not evolve. There has to be a basis of coherent thought that adhibits us to enlighten our minds. That is caused ratiocination.
17. What is the genuine purpose of enlightenment? It is designed to be the most complete state of human awareness and tranquility. It is not a sign of our perfection, instead, a veritable sign of our 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 the mind, body and soul is what we should strive to achieve.
18. At times, we struggle to differentiate a quasi thought that is beyond the realm of our perspicuity, from a genuine generalisation. We have not yet fully realised the distinctive nature, between mere knowledge and philosophy. Scilicet, we ignore the things that are instructive to our life, and focus on things that we think are germane in the material world.
19. This will only be a temporary enjoyment. It will never reach the highest pinnacle of fulfilment, nor attain the seeds of enlightenment. For enlightenment is not a mere thing that we can easily achieve or reach its threshold.
20. There is a constant strife in our lives to ascertain the complete state of enlightenment and judgement that eradicate the negative energy emitted through our indifferences. We must confer from the abstract and physical components that are our self and body, with a zetetic inference that recognises the collocation of these two forces of compatibility that are generally discovered in our genetic nucleus.
21. What is enlightenment, if we do not exercise our mind daily and wisely? The question is not whether the state of this level of our consciousness is unattainable, but whether or not we can absolutely acknowledge its existential nature and comprehensibility.
22. Whomsoever attains the meaning of something will ultimately understand the relativity of its signification. This is how we evolve in our ruminative thoughts and ideas, and at the same time acquire the quiddity of enlightenment.
23. Destructive behaviour results from erroneous judgement and conviction. It is the human will maintained with rationality that produces the genuine effects of virtue and the attainment of enlightenment.
24. We should adhere to the philosophy, from whence we came into this world, we shall depart it with the knowledge that we have sowed the seeds of wisdom and reaped the seeds of enlightenment.
25. In the perception of human wisdom, there are numerous things that are easily measured, by the clarity of the mind and the operation of our thoughts that can be perceived as wisdom. The question is simply, what is actually considered wisdom or foolishness?
26. What is the actual purpose of enlightenment? It is designed to be the most complete state of human awareness and tranquility. Once more, it is not a sign of our perfection, instead, a sign of our imperfection. To obtain enlightenment, we must acknowledge our imperfection.
27. When we are discussing enlightenment, we are referring to the conscious establishment of the arsis nous or the elevated mind. This requires the sophrosyne. The sophrosyne requires antilipsis, enymerotis, epignosis, katalepsis and consciousness.
28. To be sceptical is to be human, but to understand the essence of something, we must first become knowledgeable and conscious of that essence in nature. We relate to things that we understand better than to things that we fail to understand their meaning.
29. It is important to denote the ten steps in reaching what the Oracle calls, the Catastasis Enteleia, along with meditation. It is a proven method and instrumentality that provides the mind with enlightenment and the mechanism that facilitates its utility.
30. The syneidesis or consciousness. When referring to this state, I am implying the consciousness of the individual to distinguish a gradual awareness of the inner mind and its acute perception of reality.
31. The skepsis or thought. When referring to this state, I am implying the thought of the individual to develop, into a progressive pattern established of the inner mind and its evolving method of inference.
32. The logos or logic. When referring to this state, I am implying the logic of the individual to conform to the reference of the inner mind and its constructive order of calculation.
33. The noesis or intelligence. When referring to this state, I am implying the intelligence of the individual to apply reason, within the inner mind and the actuality of its entire capacity.
34. The gnosis or knowledge. When referring to this state, I am implying the knowledge of the individual to reconcile a face with falsehood, in order to determine the relevance of the inner mind and its form of familiarity.
35. The phronesis or practical wisdom. When referring to this state, I am implying the practical wisdom of the individual to retain the necessary knowledge so that the process strengthens the core of the inner mind and its acquirement of knowledge.
36. The antanaclasis or reflection. When referring to this state, I am implying reflection of the individual to analyse and cogitate, with the ability of memory to carefully, consider the impact of the inner mind and its correlation to our actions.
37. The katanoisis or understanding. When referring to this state, I am implying the comprehension of the individual to receive and process the cause and effect of something that is conducive to the inner mind and its capability.
38. The apelephtherosis or liberation. When referring to this state, I am implying the liberation of the individual's suffering and uncertainty to the quotidian burdens of the inner mind and its need for a philosophical renewal.
39. The diaphotisis or enlightenment. When referring to this state, I am implying the enlightenment of the individual, as the potential manifestation of the heightened realm of thought that is achieved by the inner mind and the self.
40. Meditation is imbued, with the sense of an embodiment of the purest form of energy. It is called eudaimonia, nirvana or simply enlightenment. This state of mind is the most rewarding of meditation.
41. Meditation is meant to remove the unnecessary distractions, worries, doubts, and fears that control the mind, body and soul. A person reaches enlightenment, through absorption and heightened consciousness that develops into the necessary equanimity established. The body is the temple, the mind the consciousness and the soul is balance. Together enlightenment is obtained.
42. Meaningful existence is to be one with the universe, and the soul will follow the mind and be one with the body in universal harmony and unity. This is a purpose and goal that we should strive for in our daily lives. Everything else is a meaningless existence that is only consequential to the arbitrary notion of the ego and the plethora of our vagaries or insatiable desires. We neglect the avatar of the self, the power of our mind, the health of the body, when we assume that intellect and logic are our only applications or forms of observation and understanding.
43. What we perceive to be real is often misconstrued and is instead, a surreal form of expression that we believe that is real, when it is only real to the observer, who observes everything in accordance to his empirical sense of logical interpretation, but does utilise the sphere of consciousness.
44. The three spheres of existential consciousness are, the earthly, the emptiness and the transcendental. They are linked to the ten levels of consciousness. The awareness of the body, the mind, the soul, the oneness of the body, mind and soul, the world and universe, the cosmic energy, the spheres of consciousness, suffering, tranquility and above all enlightenment.
45. The eight states of meditation are the centre of the mind, the detachment from physical distraction, the profound concentration, the balance of the mind, the universal transition from the body, mind to soul, the infinite consciousness, the realisation of tranquility, the absolute state of enlightenment.
46. How we reach enlightenment is as significant, as when we ultimately do. The quintessence of the mind is reflected in the thoughts and actions we demonstrate and project. Nothing about enlightenment is intended to be difficult or impossible. It is we that limit our minds and our capacities with our encumbrance.
47. The one thing that enlightens our mind is our ability to provide it with knowledge and wisdom. There is a fountain of knowledge and a cascade of wisdom in the world that we consciously ignore, or fail to comprehend its relevancy.
48. Enlightenment is not meant to be a challenge that we cannot overcome, or a task that we cannot effectuate. What must be said about enlightenment is that it is the vehicle to self-expression and self-reliance.
49. It is simply another level of thinking that few in this world ever ascertain or practise. Enlightenment is not a facile process or should it be. It is something that we either attempt to reach or we fail to recognise its fulfilment.
50. It is analogous to a stream of water. It has currents that flow inwardly or outwardly. Thus, 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 could have ripples, but those ripples are like uncertainties in our lives.
51. The quality of our life depends on what life we live and how we live that life. We could easily accept that life is forever conditioned 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 is only the present moment. Once we have made that realisation, then it is feasible and logical to assume that we should live our lives in the present, with the knowledge that we are more than just existential.
53. It is the idion, the property that belongs to the self that distinguishes our character and identity, and it allows us to know the intrinsic value of who we are. Without the recognition of our self, any form of enlightenment cannot subsist nor be sustainable.
54. When we are discussing enlightenment in the philosophic sense and realm, the concept of kairos is mentioned. It is through consciousness that we learn to interpret the intervals of time and how they correspond in the past, present and future.
55. Within our mental faculties, there is an inner faculty that is called the rational ruler or the hegemonicon. Some associate it to the soul. It is a governing part that is linked with our intellect and reasoning.
56. Our syneideticity or condition of consciousness is represented by our ability to rationalise things that are relevant from irrelevant and things that are necessary from 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 achieve the state of enlightenment, without reaching the cognisance of an emergent reality.
58. The Oracle espouses the belief that the mind, body and self can co-exist in harmony with each other, if true enlightenment is obtained. As sentient and sapient beings, we are capable of adhering to our conscious realm. At the same time, be mindful of our subconsciousness.
59. It is important that we find the centre of our soul, so that we could find balance in our mind. When we are centred, we are in no extremes. It is not good for the mind, body and soul to be excessively in the good or bad. We must be aware that we should be in the middle, where our conscience should firmly be.
60. Our minds are constantly acting in accordance to our thoughts and ideas created, and enlightenment is existential within the highest level of our mental congruity revealed. Enlightenment is not an artificial creation. It is a state of mind that derives from the realm and extent of our consciousness.
61. Scepticiscm is not a incorrect thing to express. We are sceptics of one thing or the other. However, what is more pertinent is how we deal with things that we doubt or disbelieve. Do we simply ignore or dismiss them? Or do we acknowledge them and learn from them?
62. We could be a lifelong nefelibata or exert our minds and consciousness to seek the answers to our questions and explore within our mind, body and self, the necessary union and cohesion that provides us with the instrument to reach enlightenment.
63. People alone are not inspired by belief, they act according to their decisions and instinctive behaviour. Some people live an entire life without reaching enlightenment, while others live a lesser period of life and eventually reach the state of enlightenment. It is not a question, if we live brief or long in life. It is about discovering and activating our consciousness volitiently or by a sudden realisation.
64. It is better to assume that we are at our worse, when we are mechanical in our thoughts than when we are at our best, when we are conscious in our thoughts. Knowledge only reaches a certain point of reflection, it does not give us the means to reach enlightenment. For that, we require the necessary usage of sagacity.
65. To recognise the relevance that is the factor of consciousness is to accede to the fact that as human beings, we can evolve in our thoughts. We are inquisitive by nature, and concede to the notion that life is about exploration and enquiry. To dismiss or minimise that would be the preterition of the truth.
66. In our quest for knowledge, we often commit the mistake of thinking that what we already know is sufficient to reach enlightenment, when the reality is that we shall never know enough to determine the value of our knowledge or our consciousness. We are continuously emerging in the evolution of our minds when we are active.
67. When we meditate we are one with the mind, body and soul. We are praticising philosophy, deep meditation. We are attentive and mindful about the philosophical development of our mind. From that moment on, we are in the process of connecting, with the oneness of our mind, body and soul.
68. I can use the analogy of the drops of water from a fountain. We can hear the drops and know their source, but it is not until we perceive the harmony that occurs, when the water and fountain connect. Thus is the case with the mind and consciousness. The water is consciousness and the mind the fountain.
69. The reason that so little of us reach enlightenment in life is merely due to the constant lack of awareness and interest. Most people live in the world of reality, without realising that life is more than the material world we have created. We can find actual meaning in things of this material world, and we can through our minds and observations find that life is worthy, if we are worthy.
70. As people, we are inherently susceptible to be flawed not flawless. In philosophy, the mind teaches us that we are imperfect beings that attempt to live in some cases, perfect lives. We cannot emulate the gods or a god. Thus, we must create our own path of life of morality and logic. Humanism teach us to do for ourselves than to rely on celestial deities.
71. We teach others to find wisdom in their knowledge, but few of us ever instruct people to adhere to the blossoming awakening of enlightenment and reap it rewards. It is the seeds of enlightenment that nourish our mind, body and soul.
72. We learn through enlightenment effectively, what we need from what we crave, what we fulfill from what we desire. The message is one that causes us to mature in person and to deeply recognise the true 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 attainment. It does not need to be created, instead, its exists and is found within us than outside of us.
74. How we cope with our uncertainties and sadness is relatively measured by what we understand them to signify and how we define their importance to our lives and to our way of thinking. This is how we discover the meaning of life and its vicissitudes.
75. To be enlightened, does not imply that one is superior than another, or should it display hauteur. It is the epitome of a life's journey. It is not a sacrifice, because it is more of a learning. We learn to accept the toils and travails of life than to constantly be seeking life in things that feed our ego.
76. In philosophy, the notion of complacency does not imply we must remain in the same miasma of despair or despondency. It situates us in the centre of our equilibrium. We can be ambitious and complacent. It does not need to be one or the other solely.
77. In life, we must be practical of things that are not a benefit to our mind, body and soul in general. Of these things we learn very little and preserve nothing of actual substance, except undesirable vices that consume us in obsessions.
78. It is facile to deviate from the path of virtue and assume the path of selfishness, conceit and empathy. When we stray from ethics and logic, we often are emerged in the redundant pattern of criticism and intolerance.
79. Our minds and our volition bring us to enlightenment, but it is the power of our inner self that enhances our consciousness. Without the acceptance of the self, our minds and volition are incapable of understanding why we require enlightenment.
80. At times, what we see is not what represents something in its entirety. We could see a semblance of a statue, but not know, who created the statue. Thus, we are left to only ponder. However, if we examined the statue, we would see with meticulosity that its representation is the embodiment of the creator's thought. This in itself, describes the phenomenon of the process of enlightenment. We are the statue and our mind is the creator.
81. We could use the analogy of a flower. With a seed, it will eventually grow, but with the nourishment of nature, it will blossom into its full maturation. The seed is our thought and the maturation of the flower is enlightenment. Nothing is special about this process, except the awareness of its significance.
82. If we examined a tree and saw it grow leaves, we would conclude that it is the season for those leaves to grow, but if we saw those leave wilt and change colour from green to tawny, we would assume the same thing, it is due to the change of season. Ergo, the leaves would be our thoughts and the tree our foundation. We would know then that the cycle of seasons are no more different than the pattern of thoughts.
83. When we become one with nature, we learn nature is not that vastly different than our human nature. It experiences good and bad things. It gives us lessons to learn and moments to ponder. What differs is the simple fact that we have minds to think and nature is the representation of our thoughts.
84. While we meditate, we don't think about what we don't have or can't obtain. We muse about what we need and we what we have. We could easily succumb to the urge of temptation or attempt to seek a path of amelioration in ascertaining our mental stability.
85. It is possible to be enlightened and prosperous. Prosperous in the self and in the principles of philosophy. We should not expect that life will grant us all the things that we need to succeed. This must be achieved by our effort and our understanding of life.
86. I am not a better man, because I am a follower of the teachings of the Oracle. I am a better man than before, because I have discovered the teachings of the Oracle. Philosophy serves many purposes. Its main purpose is to enlighten our minds.
87. Serenity of the mind is not always easy to accomplish, and it is not expected for us humans to be always in this consistent state. What we must know is that we are capable of adjusting to situations and accepting our fallibilities.
88. If we do not accept the simple nature of our humanity, then we are heading on a course that is of self-destruction and isolation. Once we have learnt to overcome negative emotions and thoughts, we can proceed with the process of enlightenment.
89. I could wish a million things to occur, and perhaps I would find happiness and good fortune. In the end, it would only be temporary and a fading illusion. It would be nothing more than an unrealistic desire than a realistic hope. Hope itself is not measured by what we want, but what we already have.
90. Enlightenment is like the fresh dawn of the morning. It awakens nature and its inhabitants. It does not think about itself, or does it think about the cruelty of mankind. It merely allows us to understand, the way life operates within the framework of consciousness.
91. Every thought should be productive, and every emotion expressed should be conducive to the purpose of fulfilment. We should not believe that our intuition and instinct should guide us properly, when we don't have the guidance of enlightenment.
92. When we are introspective and manifest our sapience, then we are able to gravitate to the nature that bounds us with our mind, our consciousness. There is nothing more utile than our consciousness to permit us to cleanse our inner self.
93. Liberation of our burdens and dourness is the essence of our happiness and stability. Until, we make the effort with our diligence to liberate those things and more that trouble us, we shall only be reminded of the consumption of the negativity quotidianly.
94. The illustration of the mind is more detected in the state of awareness than in the stochastic elements demonstrated of fruitless thoughts. When our specific thoughts resemble the influence of the practice of meditation, then the betterment of our self evolves.
95. It is the attainment of tranquility and the mastery of the mind that we perceive the importance of the present moment in the transience of time, which we can control and which we can understand in meaning and effects. Until we come to terms with our reality, then we cannot obtain tranquility and pursue the basis for enlightenment.
96. Enlightenment is not about being superior to another, but to be one with the mind, body and self, and to reach the final state of purity of thought. It principle is aligned to the basic element of consciousness. Epictetus said, "The essence of the philosophy is that we should live so that our happiness depends on as little as possible on external causes". Thus, what is meant by that is that if we do not purify the mind, body and self, then we are continuously drawn into a repetition 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 do not burden one. When we release ourselves of the things that are unnecessary, then we can attempt to control the course of our life, with a great measure of self-awareness.
98. Once we understand the nature of life, and how it functions for us, then we begin the process of knowing what to expect from it. We know then, that we could become rich then poor, powerful then powerless, wise then ignorant etc. In essence, nothing is guarantee about life, 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 follow other general beliefs that are simply meaningless and only based, on dogmas of imposition than of meaningful wisdom.
100. The Oracle is the instrument for enlightenment, but it is not the divinity of a sacred book. What it provides is the wealth of knowledge that adhibits us to discover the inner peace of the mind, body and self that has been revealed. With its instruction, we learn and by learning, we teach. A person that has obtained enlightenment is a person that was once a learner and then a teacher.
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