-Athanatos is the state of immortality that mortal beings assume as definite.
1. The Oracle defines mortality, as the tangible fulfilment of the human duration of life on Earth.
2. It is the presumptive period of time in our lives and materiality that mostly occupies our mind, body and soul in their successive growth.
3. There is much that is debated in the dichotomy between science and philosophy, about its concept in teleology that remains an insoluble enigma, for our pysmatic nature.
4. Wherefore and when does that period of continuation abate and proceed to the next stage of our evolution?
5. Philosophy teaches us that the souls of people are destined for immortality, since the soul is already immortal in its composition, and the state of mortality is the semblance and ousia of the chronology of our years, upon the Earth.
6. Heroclitus said, "That ignorance is bound to result when we try to understand the cosmos when we do not even comprehend the basic structure of the human psyche and its relationship to the Logos".
7. It is apodeictic that we live a certain time in our physical vessels called the bodies that have no actual course, but the suitable purpose of our mortality.
8. Neither science nor religion knows, when it will cease, within its proper function and ambit. Socrates said, "We are in fact convinced that if we are ever to have pure knowledge of anything, we must get rid of the body and contemplate things by themselves with the soul by itself. It seems, to judge from the argument, that the wisdom which we desire and upon which we profess to have set our hearts will be attainable only when we are dead and not in our lifetime."
9. We are unable to adhere to the thought that life is ephemeral, and our mortality is conditional. Although it may appear archaic in its comparative form, it is nevertheless transparent in its relativity.
10. Because of this reification, we are conscious of its delicate and unpredictable nature and aetiology pronounced.
11. The pertinent meaning of our lives is simply attached to the interminable state of the soul and the apeiron.
12. The soul is immortal, whilst our body is only transpicuously mortal, within its apparent visualisation. Aristotle stated that the soul is of its very nature divisible, what holds it together? Not the body, certainly: much rather the contrary seems to be true, that the soul holds the body together; for when it departs, the body expires and decomposes. If there is some other thing which makes it one, this other is rather the soul. One would then have to ask, concerning this other, whether it be one or of many parts. If it is one, why not call it the soul straightway? But if it is divisible, reason again demands, what it is that holds this together? And so on ad infinitum.
13. Although his interpretation could be construed as ambiguous, he did theorise the notion of first actuality in his definition of the soul: The soul is the first actuality of a natural body that has life potentially. Remember that first actuality is a kind of potentiality-a capacity to engage in the activity which is the corresponding second actuality.
14. Immortality of the soul and the extent of our mortality is emphasised, as we understand it with empiricism and the stoicheion of philosophy. Plotinus described in the Enneads his three principles, the One, the Intellect, and the Soul. Seldom do we discuss the issue of mortality and its adimpleation, beyond its consectaneous practicality and vision.
15. Its concept as with immortality is reduced to the adhibition of the intrigue of science and the revelation of religion.
16. Verily, no one can predict the immediate effect of something, until there is knowledge of that nondoxastic effect.
17. To obtain that knowledge is necessary that we accomplish the simple task of recognising our fallibility, through our peirasticity.
18. Mortality is the pellucid demonstration of our vulnerable state of being that denotes our limitation, as human beings.
19. There is a constant reminder of mortality in our lives, and it involves the concept of the concatenation of our past, present and future.
20. Each person shares the experience of the quality of life, with their distinctive episodes that are positive or negative in their occurrences.
21. This is the quintessential nature of what our mortality means, through our conspection and intellection.
22. To understand its complexity is to first realise that there is an expergefaction of a perspicuous immortality that is not a non-causality.
23. The Oracle represents the aspect of a philosophy that we can ascribe to its reasonable precepts and symbolisation.
24. The mortal part of us is recognised, in the order of its consequential sequence and transparency that are not antinomic to the laws of logic.
25. Mortality is not that indeterministic or sempiternal as immortality, but its immediate effect does preclude its continuation.
26. There are certain factors that contribute to the existential harmony of our body, mind and soul that are not arbitrary in nature.
27. Within the definition of philosophy, the concept is explored, in the process of its praxis and pleonasm that are not representative of any assentation.
28. As for the observation that is presented, on the topic of mortality, the difference is noticed, in the contrast between mortality and immortality.
29. If there was a reason to assert that it could be more understood, in the concept of science or religion, then I assume the fact that the question is not whether it is actual or imaginatory, but admit that it is irreversible.
30. There can be no immortality, if there is no factual mortality that precedes its natural course, within that chorismos.
31. This philosophy is based, on the contingency of the concept of the composite afterlife inspired by the Oracle.
32. The theory is substantiated, by the conviction of a logical belief of theism that aspires to the preservation of the body, mind and soul.
33. Every sensation and expression are a part of this never-ending cycle that is the hyparxic form of our mortality.
34. Within the prophasis of its occurrence, the only certainty about it is the indubitable fact that we are destined to be born, as we are to die.
35. If we would contemplate that recognition, then we would discover suddenly that the world that we live in is patent, as reality.
36. The realistic nature of the truth, about our mortal time is that we have a singular mortal body and immortal soul.
37. This powerful declaration is affirmed and construed, as the acknowledgement of a theist philosophy that is exposed in the Oracle.
38. Our continual correlation with the concept of the afterlife is linked to our mortality and its hypoleptical form.
39. How we function in life is reactionary to the counterpoise of our actions and decisions taken, within an epagogic observation.
40. Thus, if we analyse this hypothesis that has been made, then we would comprehend that as with actions and decisions, there must be a process, behind this correlative comparison.
41. Nothing is to be presupposed as impossible, when there is the clear option of feasibility that can be attached to the nomic order of the prevenance of the immortality of the soul.
42. The message that should be expounded is the belief, in the essential process of athanatism and not some alogical observation of its proximity.
43. And that is what is necessary to proceed to the asseveration of the truth of the acme of mortality constated.
44. Despite, our transparent physicality, we are nothing more than an exiguous particle in the vast universe that forms a part of the synthesis of the soul and of the universal Creator.
45. Any theory on the discussed topic would be a considerable discourse that would be fully elaborated, by proficient individuals.
46. Philosophy elaborates on the concept, and it offers the original interpretation afterwards, within its facundious manner.
47. There is no need to be afraid of our mortality with reconditeness, since its evolution is consequential to our macrobian soul.
48. It can be stated with a posit that our life expansion is not the years we have lived, but the time our soul has matured, from that hypotypotic sequence.
49. What it is meant by that is the reality that time is limitless and never ends in its duration and methexical form.
50. Thereby, our mortal self is only a façade of our own perception of whom we believe we are essentially, in a form of hylozoism.
51. We are too occupied with living that the thought of death does not consume much our thoughts or time, in its pursuance and perscrutation.
52. Yet within the metabatic argument it is our mortality that is only a limited period of our existence and exposition.
53. To exist is mortality, but to exist forever is immortality. Plato declared in his words that, "It is a common saying, and in everybody's mouth, that life is but a sojourn."
54. It can be stated not by a mere enthymematic conclusion, but by a logical inference that we are unconscious in mortality and conscious in immortality.
55. If this is the verisimilitude, then we are not conscious of the relativity of the state of our immortal soul.
56. Why do we continue to belief in the fact that we are conscious purposely?
57. Is not the state that we call dreaming, not an indicator that we are not really unconscious?
58. To be totally aware of either distinction is to acknowledge the hyparchein contrast and reality of the realm of our mind.
59. As with the rotation of the Earth, we are constantly changing, from our active state of unconsciousness to consciousness.
60. This is when the observation of the concept is considered predictable and manifest. It is aligned to the natural agency of our essence.
61. The concept of mortality has been attached to philosophy for numerous centuries, but we continue to be erotetic in our pysmaticity.
62. As mere mortals, we are identified, with the demonstrative state of its haecceitic existence and its parallel form of panpsychism.
63. Whether or not we believe in destiny does not impose, upon any philosophical view or putation opined.
64. We can choose to believe that it is an abstract notion of the adventitious nature of our soul or accept it, as an expostulatory rebuttal.
65. Nevertheless, our mortality is directly linked to a certain form of destiny that remains inexplicable.
66. There is no exact time for our mortality to cease, because time is indefinite and incalculable.
67. We can predict the hour, with the perceptive knowledge of day or night, but we are uncertain of its extent.
68. Mortality is linked to a continuous sequence of our surcease and subsistence. It is the proleptical phase to death.
69. It could only be fathomed, as the realistic state of mortal existence that is not defined, by an apothegmatical contradiction.
70. The Oracle presents the concept, as an element of this philosophy and it provides the knowledge to ascertain its meaning.
71. The mortal nature of our soul is not based, on a preconception or theory, since we are conscious of the mortality we live.
72. There is much to reveal, about the enigma of life and death that we quaeritate, with immediacy and exoteric validity.
73. What describes our mortality is the elementary fundamental of life and its capacity to produce a measure of stability.
74. We breathe it to live, and it is the essence of the soul, within our corporeal vessel and matter.
75. To further understand the process of mortality, we must realise conclusively, the implication of death.
76. From the immutable thought of mortality, the concept of athanatos is elaborated and understood.
77. To attempt to not acknowledge its uniquity is to dismiss our naivety, hamartias, and lack of knowledge.
78. All mortal beings are aware of living, but they are unaware of the authentic nature of the distinction of the soul's state.
79. We presume afterwards, with our suppositions that life is the quintessential component of the soul and not immortality.
80. This analogy is unfortunately wrong in observation and is nothing more than a false pretense.
81. Consequently, the relation, between life and death is established, as a logical correlation intellectualised.
82. If we subscribe to the notion that life is transitory, then the contrast of life and death is a plausibility that can be associated to our mortal constitution.
83. It becomes a process afterwards that can be understood to a great degree and at length.
84. Therefore, the particular reference to life and death is the concatenation, between mortality and immortality.
85. What astonishes is that we are primarily ignorant to that verity and causal effect.
86. We assume that life on Earth is the important part of our identity and composition in the ecumene, when it is not entirely the case.
87. The pressing need to know, compels us to perscrutate, until the interesting answer is revealed.
88. Our curiosity is the impelling factor that causes us to explore the boundary of our mortality.
89. Thus, it is unnecessary to perorate the extent of the circumstance, since we are confronted, with a paradoxical surrealism.
90. And the impending reality of mortality is the foreseeable eventuality of death that we cannot avoid.
91. The fact that we contemplate it is a certain oddity, but what is real is what we know and see, beyond any henological sense.
92. We are mortal beings, and our inclination is to apply our awareness at every instant. To be or not to be is the question. If we use the inference of Socrates' arguments to cause, then we are able to comprehend the causality, essentiality, and becoming of our existence, as it relates to causation, change, motion, contingency, or finitude, in respect to the universe.
93. As a function mortality is the prime source to the identification and operation of our lives.
94. Its perception is the actual representation of its fragility and its discontinuation.
95. In philosophy the belief is that we are constantly evolving, in the increased process of our maturation.
96. Our soul is evolving in the process and gradually it then reaches the state of its final course in completion.
97. Mortality is only a mere reference to our life and the prolongation of our soul physically.
98. Even though, we experiment metamorphic alterations in our lives the soul remains definite. Aristotle defined three types of phases of the soul, the nutritive, the sensible, and the rational.
99. Why is the possibility that we are only a small part of the process of the universe too intangible to conceive?
100. To reach the state of complete immortality, it involves the sober requirement of death.
1. The Oracle defines death, as the absolute state of human expiry and mortality experienced.
2. There is no unmistakable equivocation, about its occurrence or intimation professed or discussed.
3. Death is a purposeful function that relates to the definition of our phtoric state of being and to the soma.
4. It epitomises one stage of our soul and is the reflection of the universal truth and its realistic nature.
5. It does not exclude or does it distinguish. Frankly, it is not equitable or unfair, since it is only the basis of defunction.
6. Plato said, "No one knows whether death, which people fear to be the greatest evil, may not be the greatest good."
7. He also stated with affirmation that death was not the worst that can happen to men. This relevance to death was associated to the Atticistic concepts of the ancient philosophers.
8. Socrates said, "Death may be the greatest of all human blessings." He also said, "The hour of departure has arrived and we go our ways; I to die, and you to live. Which is better? Only the Creator knows."
9. If we are to understand the meaning of those prophetic words, then we would discover that death is the prelude of something greater than mortality.
10. It does not ensure our immortality, since it is the optimal preservation of the soul that determines that state.
11. We cannot determine the exact hour of our untimely death or its aftermath, in a judicious manner anticipated.
12. Ergo, we must acquiesce to the thought that it is an inevitable occurrence that cannot be avoided.
13. Once we have reached that realisation, then we are able to process it intellectually and logically.
14. Thereafter, the body labefies and ceases to function, as it releases the eternal breath of the soul.
15. To fear it is to fail to then understand the simplicity of its nature and its rationality eclaircised.
16. The concept mentioned of death is the process that has been established, in the thinking of theist philosophy and its orismology.
17. To embrace its concept does not insinuate that we must be willing participants. It means to be aware of the signification of death.
18. No succinct expression can be understood, if there is no rational explication provided.
19. To attempt to apply any other analysis would be ineffectual, in the perspective view of logic.
20. Philosophy is not religion or science in its essence, instead it is pure thought and observation conveyed.
21. This form of philosophy is founded on the principles of ethos, logos, pathos, eros and athanatos.
22. What we are discussing in this part of its formation is the evolving concept of athanatos.
23. And what must be concentrated is the eventuality of that applicability, in a logical manner that can be ratiocinated with philosophy.
24. Death is a conundrum that remains insoluble, but we are mindful of the germane nature of its involvement.
25. The unknown component of what happens next is the actual concernment that haunts our inner conscience.
26. There have been innumerable presuppositions on the topic of death, but rarely do we ponder the profundity of its dreadful effect.
27. The virtual progression of that thought is defined, in the sequence of that consequence.
28. Death is not merely the cessation of our mortality, but the sequence of the state of our soul.
29. The state of the body may appear to have ended its mortality, yet the truth is that it has only initiated the following step of the process.
30. The teaching of the Oracle is predicated, on the acknowledgement of that incredible truth and not a solecistic thought.
31. The grim reality that is death is something that is, within the consistence of this philosophy.
32. To obviate the fact that we are unable to prevent the irrevocable cause is not irrelevant and nomologic.
33. When we are conscious of the relativity of this realisation, then we enable the process to proceed and be understood.
34. There is much to ponder about the significance of death and its true function, in the direct phase of immortality.
35. Each moment of our lives is recorded in intervals at variance, and the extent of its cycle is witnessed periodically.
36. Science tells us that death occurs at the moment our heart stops beating, and religion professes that death is an inconsequential matter.
37. It is not for philosophy to refute the claims of science and religion declared and stipulated.
38. On the contrary, the enlightenment of philosophy is to rekindle the thought that we are not a hostage to death.
39. Its biological aspect and asthenia are only a token reference to the signs of mortality.
40. We are still left wondering, what is the purpose of suffering, if our body will soon abate its function of living?
41. Death is the illusion that we fear to accept and fail to recognise its inconspicuous guise and hypotyposis.
42. We cannot predict the unpredictable, and we cannot assume the avoidable, within a psychomachy.
43. It is for the betterment of the soul that we associate it to our mortality and its connotation, instead to an incompossibility.
44. Whatever pretext we propose about its actuality is more convenient that it be rationally understood.
45. If we can understand that premise, thus, we would discover the relativity of that cerebral declaration.
46. Indeed, death is the singular component of mortality that we cannot recognise so facilely in its monism.
47. We know from a logical conclusion that the visible abatement of our body is vividly exposed, when desuete.
48. The motive for our hesitance to accept death is the confounding doubt we share about its grave nature.
49. Therefore, what is primarily the question that is argued is, why do we struggle to understand it?
50. Could it be in the end that our unconscious state of mind rejects the horrendous notion of death subconsciously?
51. The subject matter that is being elaborated is the prevenant process of human existence, with its thanatoptic element.
52. Whether it is subitaneous or gradual, death will arrive and its avoidance is incompossible.
53. Let us imagine for a minute that we are in a dreamlike state of being, and our awareness is incapable of processing that surrealism and contrast.
54. Then, the meaning of death would be as ambiguous, as the fulfilment of its appropriate purpose.
55. To be dead is to mean a person is no longer operating, within the abeyant vessel that is our human body.
56. If that human body is then inoperative and irredivivus, it does not signify the obstruction of existence.
57. Existence is the concurrence of the universal truth and that truth prevails over the uncertain nature of our thoughts.
58. Without death, our immortality would be then undeniably incomplete, in its evolution.
59. Subsequently, the vivid relation that essentially defines our immortality is the exact thing that links it to us that is our mortality.
60. It would be more meaningful, if we explored the notion of what happens to us, after the process of death.
61. It is the presumable notion that we are destined to death and therefore cannot continue our existent nature.
62. Can life be measured then, by the logical advent of death?
63. Is it only a metaphenomenal avatar of an event that is afterwards pronounced, yet unannounced to our mind?
64. To explain the purpose of death is to reason with its necessity and its justification.
65. Death is not personable, instead it is a ghastly occurrence that condemns us to the act of petrifaction.
66. We struggle to subdue this subconscious fear provoked, by our objectionable intuition.
67. Thus, this trepidation evolves, into a motley collection of thoughts that will not suffice, as an idoneous distraction.
68. What we state as relevant is perhaps irrelevant to the observational evidence produced of its coming.
69. The peculiar nature of death implicates the eeriness of its introduction to the process of athanatos.
70. The analytical deduction of defunction is rationalised, with the application of the substance of logic.
71. Subsequently, death is an illimitable force of fate prescribed that is truly ungovernable, in its prosopopoeic form.
72. Hence, it is not a fanciful obsolescence of mortality, but the actual cessation of its continuation.
73. How we comprehend its extraordinary nature has always perplexed our cerebral prowess.
74. The concept of death is then perceived, in the coalescence of the composite elements of athanatos.
75. All that can be declared of death is the evident nature of its distinguishable advent and thanatoid state.
76. Thereby with prudence, we can demonstrate with concepts and theories the validity of its function.
76. It is not implausible to conceive the notion that the redundant cycle of death is a natural process.
77. If we concede to the thought that the soul depends on this imperative cycle to exist, then the concept becomes relevant, irrespective of the action.
78. During the time that we are functioning upon the Earth in our mortality, the state of the mind and soul interacts, with the body in quotidian operations.
79. The recurrent pattern of death is acknowledged, in the magnitude of its apparent materialisation.
80. The philosophical perspective that is presented in the Oracle is the exemplification of enlightenment.
81. Therefore, the relation between life and death is accentuated, in the sequential order of its transparency.
82. We live not to think of death, yet the thought is contemplated at times and is predetermined, with our thanatopsis.
83. We can decide to ignore its significance or accept its clear inevitability in our lives; although we do not possess the thanatognomonic ability to be accurate.
84. Its cause and effect are mutually interchangeable and can manifest, at immediate or gradual intervals disclosed.
85. Its nature can result, as a predictable or unpredictable occurrence that reflects the cessation of our mortality.
86. From amongst the diversive states of our levels of consciousness, there exists a logical reason for its function.
87. Perhaps the answer can be found, in the foundation of its premise and collaboration.
88. Philosophy teaches us that through death, we reach the finality of our mortality, in a metaphysical sense.
89. However, this does not preclude the definite idea that our soul is in essence inoperable.
90. Even though this concept is controversial, it is based entirely, on the diuturnal principle of philosophy.
91. With the clarification of that assertion, the concept of death develops, into a logical process of continuation.
92. The surreal nature of death is as imaginative, as the fulfilment of its purport accomplished.
93. When we die, we merely proceed, from one process to the progression of another gradually.
94. In this case, that inusitate process is called the afterlife or immortality, in its essence.
95. It is the presumed state of awareness that accompanies the soul, in its long, universal journey.
96. To where is a complex matter of specific interpretation and observation, within the plerophoric concepts of philosophy.
97. The mind relates during our mortality, the methodical activity of conscious actions.
98. The obvious demonstration of that is witnessed, in the capacity of the mind to expand in knowledge and wisdom.
99. Verily, is it incompossible to imagine, within an adumbration that we are nothing more than a minimum part of the active particularity of the cosmos?
100. Athanasy is simply the demonstrative eidolon to what this philosophy calls the afterlife.
(Meta thánaton zoí)
1. The Oracle defines the afterlife, as the concept that an essential part of an individual's identity or the stream of consciousness continues to manifest, after the death of the physical body.
2. As with the issue of immortality in its entirety, the concept of the afterlife is highly contended, by science and other forms of philosophy.
3. The argument that will be expounded is purely a philosophical one based, on the fundamentals of theism that transcend mere fideism.
4. In the same comparison to the properties of mortality and death already mentioned as ceteris paribus, the concept of the state of consciousness is a central reference in understanding athanatos.
6. The Oracle is the expression of a philosophy that is governed, by the principles of theism and not by any form of obscurantism.
7. It is not a chronology on history or a series of stories, instead it is the affirmation of a universal truth that this philosophy professes.
8. The afterlife is the quintessential nature of the inherent realisation of our immortal soul. Socrates said, "Give me beauty in the inward soul; may the outward and the inward man be at one."
9. We have progressed from the explanatory thought of the mortal expiration of the body, to the concept of the consciousness of the soul.
10. The extension of that process does not indicate the extinction or extirpation of the soul, within a prosopopoeia.
11. The emphasis of the soul is the distinctive element that defines the conception of the afterlife that defies any form of hylism.
12. Without the preservation of the soul, the idea of the afterlife is nullified in its form and substance.
13. There can be no doubt in our mind that the mirific soul transcends the simplicity of our thinking and acroamatic exploration.
14. It is factual that death is an undeniable reality, yet it does not conclude that we are forever doomed to a total nothingness.
15. The afterlife is the manifestation of a genuine belief that is founded, on the original precepts of a practical philosophy.
16. Philosophy does not require the admission of science or religion, when it only requires the wise application of thought, as part of its pasilaly.
17. As a fervent exponent of this form of philosophy that I attest, the notion of the afterlife is the viable link to the process of the preservation of the soul.
18. This is where the awareness of that lucid thought transforms into a transparent belief and not an aporetic theory.
19. The realisation of that fantastic phenomenon is seen, within the expressible assertion of the distinction of our soul.
20. The afterlife is the concept of a belief that requires no religious faith, evidence or anagoge, but the accountability of our soul.
21. We can subscribe to the opinion of the subsistence of the soul and the successive order of the afterlife.
22. The relevant substance of the soul is the unimaginable sign of our expected immortality and its megalopsychic value.
23. To denote the existence of the soul is the invariable mitigation of the death of the body, in an aponic state.
24. Our body must cease to operate, for the process of our immortality to proceed its natural course.
25. Life as human beings may be over, but the existential matter that is the soul continues its function.
26. Our soul revolves, around the conscious awareness of its existence and exploration. Plato mentioned three parts of the soul whilst in operation, reason, vivacity, and desires. Reason was applied to thoughts, reflections and enquiry. Vivacity was applied to ego, glory and honour. Desires were applied to natural or unnatural proclivities.
27. When the conscious state is achieved, then the plausibility of everything is less misconstrued and platitudinous.
28. How often does the actual apprehension establish the process of our capacity to distinguish the concept of the afterlife?
29. If we are prevalent to the acknowledgement of that state of cognisance, then the capacity would be more consequential.
30. We would discover the intrinsic nature of the soul and its adaptation to our entelechial form of mortality.
31. The afterlife is conceived in the didascalicity of the thought that we are consciously aware of immortality.
32. There is no absolute clarity in this world, except that we are in the process of the resumption of our being.
33. Whither will the soul traverse? The Oracle believes that the afterlife is the answer to our enquiry.
34. From the assumed concept of athanatos, the soul is destined to its eternal fate that does not require the religious ignoscency of sins.
35. Once we have reached that precise moment, the afterlife is predicted, on the subjection of our soul. It can be interpreted, as either a phenomena of chronos or kairos.
36. To realise that there is an afterlife and an afterworld is the hypostatic confirmation of the death of the body and the liberation of the soul.
37. There is the common sense of being conscious, as in a dream and realising that one is in a dream that is never-ending.
38. Perhaps this analogy could be implemented, in the description of this surreal occurrence.
39. An incontrovertible fact is that mortality is judged and imminuted, by the completion of our lives on Earth.
40. And what is known to us is more than a fanciful presupposition of a distinctive evolution.
41. The afterlife is something that we attempt to explain, with a material probability that makes sense and is not vecordious.
42. It is like an extensive riddle, within a labyrinth that remains always unexplained until solved.
43. The willingness to accede to the thought that there is an afterlife is the immediate consideration that is typically expressed.
44. Once more, the consciousness we acknowledge is the application of our state of mind and soul.
45. We can lose the irredivivus vehicle that is our human body, but the soul is invariable.
46. The recognition of the soul is to resign to the fact that the afterlife evolves, from the concept of athanatos.
47. We can perceive with consciousness the entire process that develops after death.
48. It is an especial sequence, within the series of the evolution of immortality that happens.
49. Philosophy is based on a concept that is clarified, with the fundamental of a belief.
50. There are certain individuals that follow science or religion and have achieved a foundation to a belief.
51. However, what distinguishes the concept of this philosophy to them is the procurement of its understanding that cannot be explained, with an aphoristic implication.
52. To realise the thought that we are destined to an afterlife is inconceivable to imagine in science, but not in religion.
53. The clear distinction between this philosophy and religion is that the afterlife is predicated, on the matter of the soul and not the spirit or the divine reincarnation of it.
54. A belief cannot be measured on the sole purpose of its principles, when it must depend on fervent believers.
55. The afterlife is comparable to the state of mortality. It has a process that is reflected, on the premise of a beginning and an ending.
56. That transparent beginning is called mortality and that ending is known to us, as immortality.
57. Whether the state of either variable is contingent is not merely the argument debated.
58. Instead, the importance of that argument is if we are aware of the process that occurs after death.
59. If so, then we are conscious of the state that allows us to explore the philosophical truth.
60. The afterlife is presupposed, as an eventual development in this philosophy of theism and is not attached to any concept of eschaton.
61. The extant influence of its phenomenon in exposure has no actual chronology, except the quondam reference of our mortality.
62. The concept of the afterlife can be debated in science and religion, but the discourse of this concept is intended, as merely philosophical and hypothetical.
63. Thus, the premise is then understood, as logical and not as the subreption of the truth.
64. If we apply this realisation, the concept of athanatos becomes more reasonable and less dynamic.
65. The question that remains insoluble to many, is are we conscious or unconscious after death?
66. Can we interpret the afterlife, as an oneiric or lethean slumber of the Morphean state of our heightened unconsciousness?
67. Or is the matter, more of an intricate complexity that is connected to the matrix of our subconsciousness?
68. Nevertheless, the distinction with science is relatively reduced, to an abstract notion refuted.
69. What philosophy proposes is not whether the concept of the afterlife is explicably inherent to science, but that its possibility is not incoherent to the universal process of the Creator.
70. Ipso facto, this would imply the theory that there must be a correlation, with creation and the Creator.
71. Athanatos is that correlative link to the universal Creator and provides the manner to reach that universal deity.
72. The belief in the afterlife is the cognate component of this philosophy expressed, through the Oracle.
73. What is indicative of its introduction is the application of its relevancy to philosophy.
74. The unique fascination with the afterlife is strongly present, amongst the minds of certain people.
75. It is not necessarily an indication of our contradictory beliefs, but the emergence of a revolutionary philosophy.
76. All societies evolve from either social, economic, politic, or in this case philosophical origins.
77. The Oracle recognises the importance of the afterlife and is predicated on the principles that include athanatos.
78. We can embrace this philosophy or simply ignore its sagacious erudition and practicality.
79. Without a doubt, there is nothing incomparable to the afterlife and its composition.
80. Knowledge is the foundation of thought, and wisdom is that of knowledge.
81. Therein, the concept of the afterlife can be deduced, from the incipient reference of mortality.
82. The soul is never a physical component, and its composition is forever abstract and amorphous, as the Creator.
83. There is nothing about immortality that is the allusion of a prevaricating allurement.
84. It would be presumptive to omit the significant value of the occurring process.
85. It is not a fanciful notion to assert that life is the asseveration of mortality and death equally that of immortality.
86. Immortality is the preventive measure of the indispensable soul, after mortal expiration has elapsed.
87. And when we recognise that realisation, we then assimilate the actual truth of the soul.
88. The question is not why is birth and death intrinsically joined together, but why do we fear our immortality?
89. Why does it matter, when it is the unavoidable truth of our soul in progress?
90. We are taught in the phrontisteries of philosophy, the essence of the soul and its vitality. Socrates stated his four arguments for the existence of the Soul that are the following. Those who live derive from the dead, and the dead derive from those who are living. Therefore, the souls must be somewhere, from whence they return anew. We know souls exist before they enter the body, because souls can remember what they knew, before they entered into the body. The soul exists after death, because of the first two arguments, since the soul is eternal and pure, it is immortal. The soul is not like harmony, because it does not change itself, it only changes the states of consciousness. The soul is also the essence of life, which cannot result in death and thus is immortal.
91. Thereafter, the distinction, between the observation of religion, science and philosophy differ.
92. What science and religion negate within their practice; this philosophy affirms.
93. The afterlife is the indisputable confirmation of the soul and its constatation.
94. There is no better evidence than our evolving existence to asseverate that viable claim.
95. Why do we proceed to disbelieve that the soul is continuous, even after our mortality?
96. If we truly conclude that our soul is indeed immortal, then our existence is attached to that concept of universal evolution.
97. We are no different than the metamorphic process of any universal being in the ouranos.
98. Our evolution provides the crucial source, for that unparalleled metamorphosis to transpire.
99. This incredible part of our nature is what defines the indefinite essence that is our soul.
100. To effectuate the comprehensive nature of the afterlife, we must first take notice of the state of nullibicity.
1. The Oracle defines nullibicity, as a philosophical term that denotes the general state of nonexistence, sometimes referred, as a domain or dimension into which things pass, when they cease to exist or out of which they may come to exist.
2. Parmenides had argued that "Nothing" cannot exist by the following line of reasoning: To speak of a thing, one has to speak of a thing that exists."
3. Parmenides had influenced, the philosophy of Socrates and Plato to a great degree, and the concept is understood as rational.
4. The concept of nullibicity is related to the observation and belief that the soul afterwards, for a brief period of time remains in a state of non-existence.
5. In the divinity of religion the concept is analogous to what is referred to as simply purgatory, in its metonymic comparison.
6. However, the difference in philosophy is that nullibicity is a state of being and not a transient abode for the unrepenting sinners.
7. As elucidated previously, the act of sin is not recognised in this philosophy, even if it is ignoscible or not.
8. Therefore, the relation between the soul and its actions is linked to the equilibrium of the body, mind and soul.
9. Our soul is not in the proceeding state of the afterworld yet, even after the transparency of death.
10. There is a state of being that the Oracle ascribes to a state of absolute nihilism or vacivity that may not be ataraxic.
11. The meaning of that declaration is the assertion that our soul reaches this state of being, through our heightened state of awareness.
12. When we have obtained that deep introspective observation, then the necessary acknowledgement of our soul is achieved.
13. Nullibicity is often presumed to be something inexplicable in its nature, but the reality is that it is to be understood, as a state of nothingness, within a state that is undefined.
14. What is meant by this is that this peculiar state is a temporary period, where our soul is within the subconscious level of that absolute nothingness.
15. If there is the certainty of our mortality, then there must be the certainty of the afterlife and its calculative process.
16. For every logical variable, there must be its opposite force that is operating, as a paradoxical form.
17. The mere contrast is not in the apparent contradiction, but in the signification that it implies to us.
18. The primary reason for the understanding of the concept of the afterlife is found, in that quoddamodotative notion.
19. If we do not realise that the afterlife is a conscious state of the soul, then we shall never know its actual function.
20. The unicity of that conscious process is reflected, in the permanent contemplation of that thought metempirically.
21. We are submerged within this constant state or motion of conscious awareness, until the soul is linked forever, with the universe and the universal Creator.
22. We can explain the concept of the afterlife, within a syllogism that we can deduce afterwards, in an effective manner and amalgamation.
23. Nevertheless, the symposium of that argument will conclude that the afterlife can be countless things of an agnogenic nature.
24. What must be agreed is the synchronicity of the different levels of the state of the apparent consciousness of the soul.
25. Whilst the synonym of the distinction of the afterlife may differ in theories, the synthesis of the process does not.
26. The afterlife is a systematic process that develops naturally after death; although it is embedded in the arcana of philosophy.
27. The obvious utility of that process is the convergence of the soul and the Creator.
28. Once we have acknowledged that condition, then we would enable the consecutive process to steadily advance accordingly.
29. If we reached the consensus that our existence does not abate after mortal expiration, thus, the conservation of that realisation would not be illogical in its reference.
30. That reference would permit the consideration of the afterlife and the afterworld, but not as an alogism.
31. Nullibicity is described, as an indescribable and indeterminate state of inutility.
32. Its only purpose is to provide the function of a brief state of a comparative unconscious perdition per force.
33. It is the grave precedence of the presence of the afterworld and our specific bond with the puissant Creator.
34. Even though the concept of nullibicity is related to the afterworld, the level of the state of consciousness is vastly different.
35. Philosophy cannot elucidate to a great length, the evocative description of nullibicity, within the ambages of its existence.
36. It may seem extrinsic in nature, but it is not extraneous, in its purpose and sequential order in the afterlife.
37. Whatever intellectual notion or assumption that is presumed, we are only simple observers of this process.
38. Thus, we partake willingly or unwillingly in this process, since we are subservient to the submission of our soul and the Creator.
39. This is not an immediate indication that nullibicity is not a valuable element of the afterlife.
40. On the contrary, it is a clear reminder of the continuous path of our soul, even after death.
41. The Oracle mentions its concept, as a crucial property of athanatos, because it is conducive to the complete levels of awareness after death.
42. Within the definition mentioned, the relation between it and the afterlife has been established.
43. The necessity to explore the idea of its effect can be discussed, with a logical illation surmised.
44. What we assume of its effect is apparent, in the merging of the process of the soul.
45. It constitutes, the recognition of an imminent state of consciousness that supersedes our mortality.
46. If we are to process the concept of our immortality, then we must apply a logical ratiocination to it.
47. This rational explication would be the plausible reason, for the evolution of the soul, after mortal expiry.
48. The common factor would be the Creator, and he alone would define our ultimate level of awareness.
49. No concept or belief can be fully understood, if there is not a logical premise to base a foundation of thought that provides rationality to our amanestic answers.
50. Philosophy is that foundation of thought, and its application is the requisition to enlightenment and our mollification.
51. When that enlightenment had been converted into awareness, then nullibicity is comprehended, as the state of an unconscious reality.
52. Henceforth, we have reached the topic of this state, with a precise recollection of its conceptual effects.
53. The immortal soul transcends the nature of our thoughts and body and its comprehension.
54. The transparency of its relevance is to acknowledge the soul, as the only vestige of our prior mortality.
55. Why is the state of nullibicity, such a complex or ambiguous realisation?
56. Perhaps, it is due to the interpretative notion of its existence and form that we fail to discern properly.
57. In the stated concepts of philosophy, the relation amongst them is dictated, by the completion of every action and state of being.
58. Therefore, the consequence of the circumstance is understood, as the definite purpose for its ultimate function.
59. A function that is demonstrated, in the decisive point of its convergence with the Creator.
60. 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.
61. From this state, we ascribe the notion of a temporary sojourn that is not the avagation of the soul.
62. Within the complexity of its evolution, the relation of the state of nullibicity with the soul is transparently lucid, when we cogitate the correlation of the states of awareness to the essence of the soul.
63. There is no necessity to denote an elucidation for this state, since it is incomparable to a physical and patent composition.
64. Verily, it is an imperfect state that our soul gravitates after death, and to describe the function of nullibicity is to acknowledge the correlative nature of life and death.
65. It is not incompossible to make a general assumption of a process that requires our acknowledgement of its element.
66. Consequently, we attempt to rationalise that element, through our recognition of that cognitive process, but what we cannot decipher, we tend to ignore its relevance and misconstrue its interpretation.
67. Thus, we can demonstrate the relativity of the process of athanatos, through its conceptual effects and prolongation.
68. To be within the state of nothingness is to confer the uncertain state of our soul, within a period of time that is merely unaccountable.
69. We can surmise that nullibicity is the most fascinating component of athanatos, since it consumes us in our meditative contemplation.
70. To analyse its inexplicable nature, we must procure the knowledge of its function to the soul.
71. This requires a certain profound introspection that permits us the concise inference to its significance.
72. What can be concluded is the ruminative consideration of its latent origin and accessibility.
73. There is no absolute clarity of nullibicity, except the firm notion of its practicality in the process of athanatos.
74. What cannot be refuted is the indisputable reality of death and that our corporeal vessels are inoperative afterwards.
75. We can further propound the thought that our soul continues, even after defunction, due to the state of the soul's transcendental cycle of life and death.
76. What must be emphasised is the rejected concept of the reincarnation of the soul or a state of metempsychosis.
77. In the theism the Oracle professes, the general belief is that the soul does not depend on the repetitive cycle of any physicality, since the soul is essentially immortal.
78. Ergo, if we apply that specific analogy, then we would discover that the state of nullibicity is the disquietude that manifests, from an imminence of uncertainty that our mind cannot easily comprehend.
79. Once more, there is nothing that is definite about this property, with the exception of its indefinite nature.
80. Whether we equate, it to the more common religious notion of purgatory is a matter of a preferential selection.
81. The Oracle does not acquiesce to that religious concept, because the state of nullibicity is not in conformity to a physical place described.
82. If we based our sole argument on the theory of athanatos, then we would ascribe to the realisation that our immortal soul is eternally evolving in incongruity.
83. We mention nullibicity in the natural process of athanatos, in order to convey the distinctive process that develops afterwards.
84. What can be anticipated of the element of this process is the continuation of the soul.
85. How this is achieved is merely speculative, but we are prevalent to the acknowledgement of a process that involves the interaction of the soul.
86. The uniquity of the universal composition of athanatos is attributed to the attachment of its pertinence to the soul.
87. Hence, we can make a convincing presumption that our soul must have a logical sequence that requires the gradual episodes of order.
88. If this was not accomplished, then the plausibility of immortality would be exposed, as an incomplete fallacy conjured.
89. Nonetheless, the relation between life and death remains a consistent pattern, within the mystery of our existence.
90. To better understand the complexity of the state of nullibicity, we must utilise our perception accordingly to avoid its dilemmaticity.
91. Once this is recognised, its idea is compatible to the logic and interpretation of its relevance to the soul.
92. If we focused our minds on the explicable nature of its introduction, then we must assume its clear association to the soul is credible.
93. The state of nullibicity is related to the inception of the comprisable nature of its extramundane occurrence.
94. Once we have reached that reasonable understanding, then we are capable of interpreting the process of athanatos and its predictable outcome.
95. This concept is predicated on the precept of a theist philosophy that adheres to this theory and consequence.
96. The Oracle attests to the state of nullibicity and its correlation to the cognition of the mind and its ability to obtain an ascertainable reference to our immortal soul.
97. Subsequently, the state of our awareness is paramount to the direct evolution of the process that includes nullibicity.
98. To reconcile it with the afterlife, we must first discover in essence, the heteroclite meaning of its intrinsicality.
99. That is the authentic question, we must answer in depth and attempt to resolve, with our subjectivity and profound thoughts.
100. Yet, to truly facilitate that connection to the Creator, the soul must reach the pure state of the afterworld.
(Metá ton kósmo)
1. The Oracle defines the afterworld, as the supposed existence that is entered after death; the realm of the soul's final state of absoluteness.
2. Plato said, "To go to the world below, having a soul which is like a vessel full of injustice, is the last and worst of all the evils."
3. The insinuation of that world is contingent to the belief that the afterworld is the ultimate state of the soul's awareness of immortality.
4. Whether we recognise the fact that our essence, is the soul and it exceeds the mere perception of common thought is the key in solving the riddle of the afterworld.
5. Nothing can be precluded, by the concept of the afterworld, when the fact is that there is a pre-existence established beforehand of a hypodochetic origin.
6. Thus, once we have realised that eventuality, then we are able to expand the concept to the Creator and the concept of atomism.
7. The distinction of the symbiotic nature of the afterworld in a theist philosophy is ascribed to the theory of the relativity of the soul and the Creator.
8. The state of the awareness of the afterworld is to affirm its true existence and apeiron, within a synechistic form.
9. When the soul is consciously aware of the afterworld, it is discerned, in the aspect of its presentation.
10. The Oracle does not impose the belief of the afterworld or the Creator it simply denotes their collaboration to the immortality of the soul, as a relevance to the process.
11. We can choose to acknowledge this philosophy or disclaim its belief and practice completely.
12. It is our resolution, as human beings that determines the application of our thoughts.
13. If we are apprised of what that belief is, then surely we can concede to the truth of that powerful declaration.
14. We can as with the Creator debate the composition of the afterworld, as a metaphenomenal or esoteric vision of a nonterrestrial animation.
15. Thence, we can express its concept, as a state of being, within another state that is parallel.
16. With the application of cognisance demonstrated afterwards, the concept of the afterworld is validated, as the universal truth.
17. Its concept can be perceived, as an essomenic Utopia or a dystopian Hades in its eicastic image and composition.
18. Within the mental image of the patulous cosmos is the afterworld that is existential, in the absolute consciousness of the soul.
19. If we thus understand the concept of mortality, death and the afterlife, then we should realise the significance of the afterworld, with our profound enlightenment.
20. Its perception is within the propinquity or the extremity of the vast cosmos and not an anapoiesis of a prior state of being.
21. How we interpret or sense that assumption is the manner that we procure its attainment.
22. The afterworld must be understood, as a remarkable theory that denotes the capacity of the soul and its developing matrix.
23. From the enveloping nullibicity, the afterworld is thus conceived, as extant in a natural form.
24 This complexity in the commonality of its structure is the incontestable reality of the surreal nature of our soul.
25. To be existent does not imply the same as to be, if the perception of that comparison is not equally functional.
26. That is to say that existence is relevant, when the penetrating observer is aware of that manifestation.
27. Our general introduction to the afterlife is strongly perceived, at the state of our advancement in the process.
28. When the process is punctiliously examined, under the premise of the soul's journey to the afterworld, we can presume the level of our conscious awareness is heightened.
29. The approximate nature of that awareness is capable of understanding the concept of immortality.
30. And from that awareness the concept of the afterworld is then the correlation, between the Creator and the creation.
31. Generally, this is the established reality of the realm of the indefinite afterworld that is being mentioned.
32. Religion has professed the concept of heaven and hell of which, this philosophy describes, as an abstraction that can be defined, as apocryphal in description.
33. The evident accentuation of the abodes of accountability in religion is a theory that indicates the concept of the afterworld as a chthonic barathrum or an exuberant symposium, with the exception that in theism, the places are not necessarily equated to a noscible paradise or hellfire figuratively.
34. It is true that there is a clear distinction, between the pure and impure souls that reside in perpetuity, but the designation of these souls is not confined to a physical place that embodies a heaven and hell.
35. It is not a descent or ascent of a desultory nature, instead of a deliberative action destined by the Creator.
36. This genuine interpretation of the afterworld has offered a developmental conception to the contrast of religion opined.
37. An afterworld is afterwards to be conceptualised, in the manner that we notice the perception of that distinct analysis.
38. This could be deciphered, as the embodiment of either, an actual representation of the universal truth or the resultant deviation of a misleading presupposition.
39. To make the assumption that the afterworld is devoid of any physicality is not an implausibility.
40. Its perimeters are presumed to be an endless labyrinth in the cosmos of longinquity that has existed, within the chiliads that have passed.
41. However, if we believed that the state of the soul was intrinsically involved in the period of immortality, then the boundaries of the afterworld are simply undefined and adscititious.
42. We should not concern ourselves, with its descriptive differentiation in our scibility and elucidation.
43. The Oracle is not designed to dismiss or disprove the notion of the afterworld, but to acknowledge the actual premise of its existence.
44. Perhaps, we cannot prove its recognition, with a discernible proof that is considered an irrefutable fact, but we can acknowledge it.
45. The interesting approbation of the concept of the afterworld is analytical within this philosophy.
46. The property itself is an elementary component of the principle of the belief of athanatos.
47. Our immortal soul transcends the simplicity of an abditive state that we often fail to realise its direct implication.
48. The disclosure of that feasible nature is to accept the alterity of our reality and not pretermit it.
49. Sometimes, we cannot determine the point of our reality and distinguish the exallotriote nature of surrealism.
50. And the only reminder of that authentic separation is the practical observation of that contrast that we believe to be true.
51. People can debate for years the concept of the afterworld, in the profusion of the theories of an acherontic hell or a magnificent heaven, within the microcosm.
52. From the conglomeration of the concepts composed by philosophy is the absolute affirmation of a state of being that revolves around the universe.
53. A melioration of a concept is always observed, in the process of its pronounced effectiveness.
54. When we cogitate the depiction of the afterworld, we essentially are visualising a representation that is based on perception.
55. That perceived thought is defined, in the discrepancy of the actual justification of the afterworld.
56. To attempt to understand the convolutions of its nature, we must acknowledge the unusual effect of the perceptible ability to distinguish reality.
57. Thus, the protractive notion of the afterworld is the acceptable vision of something that is not merely an inconsequential matter.
58. Since the inception of humanity, human beings have wondered forever, the possibility of an imminent afterworld.
59. How fragile is that contemplation, when the observer is the soul that has carried us to immortality?
60. And within this afterworld, we are part of the cosmogenic origin of the galactic universe.
61. Whether we equate, a preternatural description of the universe is irrelevant, because the physical concept is merely an essomenic fulfilment of its idealisation.
62. To ascribe an afterworld would insinuate a metaphorical reference, between reality and surreality.
63. It would require a certain intimation of a paradoxical inference that was not derived, from a chimerical notion.
64. If there is a place in the universe for our inherent soul that we were conscious of, then is it not logical to assume that our soul could transcend that boundary, amorphously?
65. Why do we imagine the concept of a heaven and hell or the afterworld, as unfathomable or psychagogic?
66. Must it be associated to a saturnine place of hellfire or a blissful place of rapture in a physical nature?
67. Is it not possible that our vision of the afterworld can be determined, by the conscious awareness of the soul?
68. If so, then the implication would be astronomical and plausible in its argument.
69. As sentient beings, we are capable of reaching the highest state of consciousness constructively.
70. Therefore, this would enable our interpretation to be based, on the fundamental of an empirical belief.
71. And from that induction, the surrealistic composition of our consciousness would develop, with the intellectual concept of athanatos.
72. Our conscious state of awareness is the primary constituent of this concept of the afterworld.
73. When the soul is fully conscious, then the ultimate state of awareness is perceived by the soul.
74. Our soul can perceive the conceivable thought of an Elysium or a Hades, but this is only achieved through the soulagement of the purity of the soul.
75. The purity of the soul is the transparency of our phenomenal immortality.
76. The immortality of the soul does not mean that we are pure in essence and the absistence of impurity.
77. What it signifies is that without its purity, we are corrupted, in our adiaphorous nature and disposition.
78. When we categorise the afterworld, we tend to describe its attributes or its moral turpitude.
79. Yet, we fail to acknowledge the most intrinsic part of its existence, the preservation of the immortal soul.
80. This achievement is the primary requisiteness to this theist philosophy that is aspired, by the followers of the Oracle.
81. The acknowledgement of theism implies the acceptance of a universal Creator, who does not require deification or acts of obeisance.
82. Although this concept is implicitly linked to a theist belief of a singular deity, it does not imply the notion that we are exclusively the preferred beings of his universal creation.
83. The existing universe being broad and immense does not serve our purposes only, as we may suggest it does. We can believe that we are alone in the universe, but the universe is not alone.
84. It is indiscriminate in its actions, and its continuity is not bound to our immortality. However it is linked to the synthesis of a natural sense of empirical knowledge, and the rational sense of philosophy that we call metaphysics.
85. It is us the creation with the cosmos that depend on it and the Creator, for our transparent existence. Aristotle said, "It is clear then that there is neither place, nor void, nor time, outside the cosmos. Hence whatever is there, is of such a nature as not to occupy any place, nor does time age it; nor is there any change in any of the things which lie beyond the outermost motion; they continue through their entire duration unalterable and unmodified, living the best and most self sufficient of lives... From the fulfilment of the whole cosmos derive the being and life which other things, some more or less articulately but other feebly, enjoy."
86. Whether or not cosmogony is sufficient enough to elaborate, the origin of the universe is strictly a scientific argument.
87. What I shall concern myself is the ideological construct that permits our mind to interpret the notion of the afterworld.
88. Supreme intelligence is not necessarily required to understand the concept of the afterworld.
89. What is required is the understanding of the different levels of conscious awareness of the soul.
90. The soul that is shapeless like water is the original source to our functional being and relativity.
91. A belief can be interpreted in countless ways, yet it can only be understood as the universal truth.
92. That universal truth is found in the main principles and precepts of philosophy.
93. Philosophy reveals through the Oracle its answers to our questions and provides the knowledge and wisdom necessary.
94. What we seek through indagation, we acquire through our knowledge and wisdom.
95. The same knowledge and wisdom that we have acquired through this process, we utilise to broaden the boundaries of our mind.
96. Without knowledge we are devoid of wisdom. And without wisdom, we are devoid of the universal truth.
97. The afterworld is existential, in the conceptual state of awareness of the soul afterwards.
98. We are undeniable witnesses to the process of life and death and mortality and immortality.
99. What is described as the afterlife corresponds to the concept of the afterworld.
100. The indivisible nature of its composition is attested, in the order of the sequence of athanatos. And the creation that is the afterworld is governed, by the Creator.
1. The Oracle defines the Creator, as the deity responsible, for the entire creation of the Earth, the world, and the universe.
2. The concept of the Creator or the preternatural demiurge is a philosophy linked, to the vision of the ancient Greek philosophy of Socrates, Plato and Aristotle. Its principle was manifested, as a supreme being. Aristotle argued, in his books of Physics and Metaphysics, "That there must be an immortal, unchanging being, ultimately responsible for all wholeness and orderliness in the sensible world".
3. Hence our references will deal more, with a theist concept of philosophy that the Oracle prescribes its reason and belief. Polytheism or ditheism is rejected by the Oracle.
4. The relevancy of the Creator is to denote the demonstrative presence of a luculent deity that presides, in the universe and is not paragoned to other deities.
5. He has no sublunary comparison or is the intermediator of the judgement of our soul and its final destination.
6. He is the telic nemesis of the impure souls and the symbol of the ultimate being that commands the sui generis cosmos.
7. His derivative origin is too insoluble to science and exaggerated, in the exultation of religion. He is simply to be understood, within a monadic sense and not that of a mythopoeic origin.
8. Whilst the concept of the Creator is shared by religion, the Oracle does not require scientific research or religious doctrine to collaborate philosophy. It is sufficient enough to know that the Creator is existential. He is the originator of the four significant properties of the universe, space, time, matter and motion.
9. Our soul is not measured by the deeds or demerits we have accomplished or not, instead, on the preservation of the soul.
10. As a proponent of the Oracle, the materialisation of the Creator is viably connected, to the apparent theory of the relativity of theism and the origin of mankind.
11. The soul is submissive only to the course and action of the hyperphysical Creator and the creation that ensconces us, from the plethora of corrupted souls and solipsism.
12. Let us not forget that we too are an integral part to the particular state of our consciousness that is called creation.
13. There are certain sceptics that do not envision the envisagement of a cosmological deity that is enshrouded, in the vastidity of the universe.
14. What has been enveloped in the adjectitious mystery of the cosmos as a superlative agency is that of which we cannot describe, with accuracy or equipollence.
15. The sublime and perfect state of being is impossible and imperceptible, for any of our souls to compare, in its inimitable composition.
16. Videlicet, we are imperfect beings, and the Creator is the sign of a supernal perfection that is unmatched and singular.
17. Often, we seem to believe in what we are ignorant to understand and differ, within our divergent axioms and theories.
18. A person can believe in a deity that is universal or theurgic, but it does not require the indoctrination of a religion or the contradictions of science.
19. The Creator can be defined in such innumerable ways or definitions of a philosophical parlance that acknowledge his presence, beyond the essential banality of religion.
20. He has no induement of a physicality or a comparative nature, except that he is one with the universe, and one with his creation that includes us humans.
21. He is an eternal force that can be present with an epiphany of light, air, and energy, amongst other earthly forms and matter.
22. He is the Lord of the universe and afterworld, where he reigns, without any form of interregnum.
23. He is the definite state of consciousness that quadrates, with the sense of optimal perfection.
24. He wields illimitable dominion, over the universe and afterworld in eternity, as its solemn protector.
25. There is none that is truly comparative to him or his undeniable omnipotence or omniscience.
26. He is the singularity of the cosmos and is omnipresent and provident, in the pleroma of his nature.
27. Therefore, what must be considered of the Creator is the undoubtable connection that he forms, with the ampliative elements of this philosophy of theism.
28. The Oracle affirms his presence and his capacity through an inductive method, as the reflection of our moral guidance and afflatus.
29. He does not require the personification of worship or idolatry, instead, acknowledgement and observation.
30. We do not need to serve him as his obedient subjects. All that we need is to allow the immense power of his influence to serve us always in our lives.
31. The Oracle is not an indiscreet premonition or prophecy that must be heeded, as a religious or scientific relevance.
32. The concept of immortality is fully determined, in the propellant factors of its effect and recognition.
33. To believe in something is an admission of a provident or alethic truth. What is that actual truth then?
34. We can choose to either believe in religion, science or in the philosophy that is based, on the specificity of theism that exceeds, any banausic principle established.
35. The concept of the Creator is acknowledged, in the evident propagation of the principles of this philosophy.
36. We can debate or refute the claims of the Creator with a reasonable and incisive argument, but what the Oracle professes is not an impressive miracle of religion or an elaborate theory of science.
37. Consequently, it is the essential inducement to the enlightenment of the truth of the universe and its eternal Creator.
38. And it is the truth that the domain of science and religion ignores or respues, with discrepancy and inadvertence.
39. Philosophy does not need to prove the existential nature of the Creator, when the universe and we human beings are witnesses of the embodiment of his creation.
40. We belong to that ad hoc creation and the universe, and our soul is the link to that indivisibility.
41. The pathway to the Creator is the involvement of the highest state of the soul's awareness.
42. What is meant by that statement is the practicality of its studious interpretation and vision.
43. It is not through some kind of adventitious or inconsequential result that we are conscious of the relativity of the Creator.
44. We connect with him, through the application of our meditative thoughts and indelible memory as mortals and our immortal soul afterwards, through its dynamic consciousness.
45. We do not submit to the indistinguishable guise of the Creator, but to the state of the Creator's existence.
46. This concession is a deferential acknowledgement of the cosmological truth that cannot be dismissed, with any deferment.
47. What is the universal truth? Why are we too blind to admit its factual composition?
48. We know from science that the infinite universe exists, and that the planet Earth belongs to that cosmic relevance.
49. This we have learnt from the concepts of astronomy and astrology, before in our meticulous erudition and analysis.
50. The ancient sages of Greece described the quondam concept of the universe and its attachment to immortality.
51. That erudition is provided to us, by the intellectual minds of the sages and their teachings of philosophy.
52. We are born with the ability to possess the seed of true knowledge and develop it, into the flourishing growth of wisdom.
53. The Oracle is that wondrous origin of knowledge that can be processed, into any form of actual wisdom.
54. We have the power to create from a singular thought an idea, and then convert that idea, into the principles of a genuine belief that is called philosophy.
55. It is not a mere prerogative or prerequisite, instead it is the culmination of the universal truth.
56. Whether we acknowledge that latent truth in the end depends, on our acceptance and acknowledgement of that sobering realisation.
57. The universe is the space that we dwell and breathe its existence. Our existence is linked to it eternally, through our immortal soul.
58. Athanatos is that final state of awareness of the soul, and where and when the soul rests forever, in impurity or purity.
59. The pre-eminent Creator is that incomparable deity and avatar that presides over the universe, in an uninterrupted uniformity and pronoia.
60. When we realise this part of philosophy, then we realise that we are firm believers of its cause and practice.
61. We are constantly seeking to unravel the impenetrable mystery of the origin of the Creator, with our theories and concepts.
62. The concept of the Creator should not be attached to the idea of good and evil that are inextricably linked in a metaphysical contrast in religion.
63. Without a doubt, he is definite and not finite in his uniformity and his existence. Therefore, we can assume from that statement that he is a universal God.
64. There is absolutely no physical description of him that is comparable to his nature. The God of philosophy is not the God of religion.
65. He is the supreme Creator that has created the universe and the living entities that include us.
66. He has no immediate successor or antecessor, for he rules the cosmos and his creation at will.
67. He is not interchangeable with the universe. On the contrary, it is the universe that is interchangeable.
68. We do not need to define his antemundane nature or presence, within the cosmos.
69. All that is known to our understanding, about the Creator is the core of his existential nature.
70. He is the ultimate form of enlightenment and the soul's connective linkage to the universe.
71. When we proceed to meditate, we connect directly to the Creator, and therefore, we become one in unity, with the absolute Creator.
72. This process of meditation allows our mind, body and soul to be one, during the duration of our mortality.
73. Within the duration of our mortality, we express our thoughts with the Creator, through our mind and consciousness.
74. In immortality, it is our soul that continues to bond with him interminably.
75. The process is the absolute form of communication with him, but not through words or prayers.
76. Orisons are not necessary, in this form of philosophy, since the Creator does not require our worship and only our acknowledgement of his universal and ubiquitous presence.
77. We do not need to invoke his name for his blessings, because we are blessed already, as his fascinating creation.
78. As sentient beings, we do not require his complete salvation, for our own in return.
79. Salvation is a religious connotation to denote spiritual renewal that does not equate to the soul.
80. We know we are imperfect beings and thus, we are conscious of the manifest alterity.
81. We are capable of distinguishing from right from wrong, because of our active conscience.
82. This is the reason we have logic, to provide us the adequate knowledge to differentiate the pure and impure acts against the body, mind and soul.
83. The Creator is not a superficial deity that exists only, within the doctrine of religion or the abnegation of science.
84. Philosophy does not need to prove the existence of the Creator, when it has been stated before that he is not anthropomorphic. Celestial phenomena manifest daily in the abnormalities of the physical world of materiality and our natural occcurrences that do not need to be proven, when they are existential.
85. If we pondered the significance of this philosophy and the message of the Oracle, we would discover after further contemplation that we are living, within a process that includes mortality and immortality.
86. Thereby, this would be a conclusive affirmation of what we perceive the Creator to be, in his form and relativity.
87. As an exponent to this philosophy, it is incumbent upon me to explore the realm of universal knowledge.
88. Perhaps this knowledge, that I seek is impossible to ascertain, but if we did not apply our mind to seek the insoluble answers to our pensive mind, then our minds would be devoid of any reasonable thought.
89. The Creator is the link to the universe, and the Oracle is the link to the prebition of a philosophy concluded.
90. By acknowledging this fact, we are receptive to the idea that philosophy teaches us how to better preserve the body, mind and soul.
91. We are only simple observers to the universal truth of the Creator, within the wondrous process of this entelechial thought.
92. Thus, what we believe of him is what defines us, as human beings on Earth and represents the synyparxis of the cosmos that we share with him.
93. We are merely earthlings, before we are of any optimal race, creed, gender or nationality that is professed.
94. And for this reason, we must never forget that we are a visible creation that forms part of the extensive universe that is impervious to limitation.
95. It is immense in its entire composition and governable only, by the cosmological laws of the Creator. These laws are better understood, with the study of the ultimate nature of the universe that is commonly known as metaphysics.
96. There is so much of great significance to discover, in this wide universe that is existentially evolving in time and require the rumination of metaphysics than metatheories.
97. There is a whole dimension of consciousness that we have seldom reached in life and understood its premise. We may believe that our consciousness dies with the body, yet our soul is aware of the transitional phases of its process.
98. Nothing is impossible in philosophy, if we only applied our mind to explore its potential and meaning, within an apodixic argument that is based, on a first cause that is connected to a cause and effect.
99. In the end, the Creator is the absolute truth of the universe, and we are a singular part of the plurality of his creation. "The end of life is to be like unto the Creator, and the soul following the Creator will be like unto Him; He being the beginning, middle, and end to all things," said Socrates.
100. The Oracle is the universality of the compilation of autonomous information of an unscientific or unreligious concept that is based, on the universal truth.