The Oracle Chapter 4 (Eros)

Sensuality

(Fylodonía)

1. The Oracle defines sensuality, as a human expression that involves the interaction of people or the mind to then accomplish its effects. Countless philosophers and poets have already written about the topic of sensuality for centuries. It has been defined within the multiplicity of its acts.

2. In this philosophy, the concept of sensuality will be limited to the various acts expressed and demonstrated of its unique nature. The argument for sensuality will be philosophical and practical in its essence. Thus, it is better than we understand that contrast with other philosophies.

3. The biological or psychological aspects of sensuality will be omitted, because the specific issue being address is solely a philosophical question as mentioned before. The necessity for understanding the concept of sensuality is related to the manner in which we interpret it to signify.

4. This implies that the concept described is thus attached to the state of mind of each individual, irrespective of its aphrodisiac or antaphrodisiac reference. The notion of sensuality is one that should be discussed, with practicality and self-awareness.

5. We can decide afterwards, whether or not its expressive interpretation is effective and accurate to its doxas and impressions, but what cannot be dismissed is the necessity for its function. Even though we tend to associate sensuality to exclusively erotic pleasure and desire in the physical realm, it is much more than that.

6. The exploration of sensuality is not a unique occurrence any longer, yet we are intrigued with our curiosity to decipher its composition, with every aspect and meaning. To explore sensuality is nothing unusual. It is a natural thing to partake in its process.

7. Its validity is judged, by its capacity and conformity to our sensual desires and needs that transcend the foolishness of telestic notions that are not related to the topic. Thus, we should concentrate mainly on experiencing sensuality, and its beautiful form as well.

8. Religion depicts the act of sensual relations, between two persons in holy matrimony and science, as a biological factor of human reproduction. For philosophy, there is no discrepancy, because sensual acts are a natural function of human nature.

9. There is no dispute in the cogent argument for human preservation, but the general perception of this philosophy is to acknowledge the natural function of sensual activity, without the constraint of religious guilt. There is no need to condemn sensuality, when it expressed by rational persons of moral inclination.

10. Sensuality can be displayed and understood, in multifarious manners and manifestations. There are two elements of sensuality that are function and need. From those two elements I have classified five types of sensualities that are Experimental Sensuality, Experienced Sensuality, Capricious Sensuality, Satisfactory Sensuality and Obsessive Sensuality.

11. We can make the sensible determination that sensuality is an innate function that we learn to develop with time, within the evolving stages of our lives transpiring. This studious realisation is one that we should be aware of its veracity and substance also.

12. From these aforementioned stages, we become more mindful and adaptable to its emerging pleasures and consequences that benefit our mind, body and soul entirely. It is the power of the mind that influences the body and soul in regard to sensuality.

13. The Oracle professes it to be a frequent experience that human beings experiment daily, within their leisure and unique moments of intimacy. It must be stated that intimacy alone, does not denote that acts of sensuality are something shared with emotional attachment.

14. We should not be confined or restricted of the effects and pleasures of sensuality, and we should not feel inapposite or inverecund in our actions exposed. To be sensual is a common sensation that we all express knowingly in life.

15. The enjoyment of sensual acts is something that all people should share amongst consensual adults, as a part of a natural experience and fulfilment obtained. There are some people that regard sensuality, in accordance to their traditional beliefs or cultural upbringing.

16. Sensuality and sexuality are often erroneously mistaken with one another, with their analysis and contrast. Thus, what is different is their interpretation, not the act per se. In other words, the manner in which we perceive sensuality is inferred from our presumed perception.

17. Sensuality which is the topic being discussed is the sensual expression that is conceived subsequently, by physical contact or mental fantasy. When we are engaging in sensual acts with the body, we are knowingly engaging the mind as well in the act that is expressed.

18. On the contrary, sexuality is the established definement of an individual's sexual preference or inclination that defines that individual in the end, as their identity or self. It is important that we do not confuse the meaning of sexuality with sensuality.

19. Sexuality does not require the concept of sensuality, instead it only relates to the acknowledgement of the behaviour. A behaviour that is recognised and understood to be the actual representation of what the mind perceives to be natural.

20. Sensuality is not reduced to the limitation of our physicality, gender or any plerematic words of classification that attempt to personify sensuality with connotations. Connotations that are ambiguous in nature or they are undefined in their practice.

21. Therefore sensuality can be expressed and shared willingly in all viable forms of human demonstration, capability and necessity. It does not require the intricacies of love, but the fulfilment of the mind, body and soul. When we express natural desires, we are expressing ourselves with an enlightened sensuality.

22. It does not exclude any practice that is regarded as an obvious sin in religion, as long as that practice is healthy, not deleterious amongst consensual adults that choose openly to share and demonstrate their proclivity for sensual activity.

23. Sensuality has been designed equally to be a liberation of our mental and social encumbrance produced, not a restriction or condemnation. There is no need to make the assumption that sensuality is devious in nature, when it is outside the boundaries of marriage. What should matter is that it is enjoyed by two persons of equal affection or admiration.

24. The conception of sensuality is not dictated solely by an interpretative notion of religious or scientific value and untruths that are predicated, on an aphilosophical premise that is vastly indifferent to the sagacious teachings of the Oracle.

25. Sensuality is the conducive point of convergence, where necessity and desire coexist, as the linkage to the body, mind and soul. When we make that realisation, then we aware of the influence of the mind over the body and soul. It is a a sensual awakening.

26. The incredible beauty of sensual exploration is the emotions and thoughts shared, within the physical or mental act displayed. It is a fusion between the body and mind that appears to be illuminating. We are enchanted by the scent of its seduction.

27. Philosophy teaches us that we are capable of understanding the capability of our mind, if we allow it to be exposed to knowledge and wisdom. Sensuality is no exception. It is the philosophy of sensuality that is represented by the concept of eros.

28. This is the incentive that we ponder in the seclusion of our thoughts, and the fulfilment that we seek, as we become cognisant of the relevance of its practical teachings. When we are taught about sensuality, we then become teachers to others that are less knowledgeable and more virginal that seek to be deflowered.

29. We can choose to partake in any sensual activity that is innocuous in nature or involvement. We are not hostages to our sensual urges or proclivities, but our body, mind and soul are allowed to experience that healthy activity, within the perimeters of desires and pleasures.

30. Why should sensuality be an inhibitory thing imposed upon us by religion, when it is a natural function of the body, mind and soul? There is nothing immoral about lust, as there is nothing immoral about love. There is a difference between the impulse of obsession and the moderation of sensuality.

31. In the space of our thoughts and emotions, the concept of sensuality must operate equally, within our human necessities and rationality. The more that we reflect on sensuality, the more that our knowledge about it, increases with wisdom. Therefore, it is normal to want to express sensuality, when we are rational. What is abnormal is to repress it.

32. What differentiates us from other species of animals is the singular fact that we can distinguish with specific thought, when animals react with basic instinct. It is clearly to our advantage that we possess an evolving pattern of thought.

33. Sensuality is a perfect example of that eventual comparison and conclusion surmised. It is a natural function of our mind, body, and soul performed. There is no actual need to believe otherwise, when we truly notice the benefits to the expression of sensuality.

34. We should never forget that distinction, and we must admit the superiority of the human mind within our evolving thoughts. The conditions we place on sensuality are those conditions that we create or impose. We are the creators of sensuality and its lasting episodes.

35. It is not a mere question of scientific evolution or biology, but one that involves the expansion of the mind daily in its innumerable functions. The ability to experiment sensuality is one that is gratifying in nature, when it shared equally in pleasure.

36. This is where the teachings of philosophy differ, with the insistent analogy and contradictory discourse of the theories of science. The philosophy of the Oracle is not intended to suppress sensuality, but to not be exceedingly indulgent in its acts.

37. Everything in life must have a natural balance and treated the same. Our inquisitive mind instigates our perspicacity that allows us to explore the boundary of our sensuality and inclination, but we must learn to adapt to its needs.

38. We are comforted by the assurance of our mind that recognises the desires that enable our sensual activities to be explored rationally and naturally. When our mind interacts with the body and soul sensually, it is mindful of the exploration of human fantasy.

39. Once more to human beings, sensuality is as natural as the need for satisfying our thirst or hunger. Why do we believe it is anything else that is greater or lesser than that? It has an essence that we define with our sensuality and a nature that we present with our necessity.

40. Sensual appetency is not to be confused, with any form of sexual obsession or deviousness that disrupts the tranquility of the mind, body and soul, corrupting it at the same time. There is no need to behave in a manner that is impractical and unnecessary.

41. Decency is not measured with moral guidance of religion, but by the existing principles of logic and ethics that guide us properly in the course of our propriety. Sensual discovery is natural. What we ultimately determine is that sensuality is not just an instinct that functions, but a thought that we develop.

42. While desire can be an uncontrollable urge or compulsion, our mind when in its full faculty can control the obsessive impulse, with clarity and volition. Our mind is a powerful tool that can be used to control our illicit behaviour.

43. It is not about the suppression of the desire that is important, but knowing the unstable nature of this peculiarity exposed. The time that we spend thinking about sensuality is measured in the experiences we have accumulated from its acts.

44. Knowledge offers the supportive concept to the theories on the topic of sensuality, but it is not any analysis or hypothesis of any permissive sensual conduct. It is better to accept the notion that sensuality is something that will be argued from the basis of our individual experiences and opinions.

45. Philosophy can instruct a teaching on any theme including sensuality, but it is incumbent upon the person to heed to the principles of that teaching. The Oracle has no divinity and its teachings are to be understood solely as philosophical.

46. The Oracle does not promote sensual escapades of what religion denotes as affairs of a prurient nature, but it does not advocate the restriction of its involvement neither. Why do we seek to suppress a natural function of our lives?

47. Sensuality is a practical matter that does not need to be complicated, by the rigidity of religion or the contradictions of science. Thus, it is better that we enjoy sensuality, instead of defining what it is from what is it not in its nature.

48. If we entertain the thought that pleasure is connected to satisfaction, then its concept in philosophy is understood as verbatim. Pleasure can be satisfactory, if it is expressed naturally in our practice and observation of its relevance.

49. Everything about sensuality is subjectively interpreted and pondered, with precise thought applied as human beings. Our perception about sensuality is conditioned to how we define it in the first place and how we choose to be sensual in our acts displayed.

50. What we experiment we learn, and what we learn is an experience that will inform us of the distinction of what is right from wrong, healthy from obsessive behaviour. It is our behaviour that determines the outcome of our acts committed.

51. All of us that are ripe from the rightful age are conscious of our sensual desires with the duration of time. We know, when they are apparent and become pleasure in their manifestation. Ergo, we should live for pleasure, not pleasure live for us.

52. Sensuality has no limit to its stage of manifestation, when it is only an indefinite thought that remains, within the profound consciousness of our mind. It is the consciousness that is reflected by our mind that operates with our sensuality.

53. What excites us sensually, can be considered to be a quantum of an emerging desire. What excites us emotionally, can be considered to be a quantum of established love. It is uniquely relative to the concept of eros and it is sustained by its presence.

54. The difference is in the meaning of that variable that we actually contemplate afterwards, with a great measure of introspection. Sensuality is a powerful thing that is deserving of our contemplation and it permits us to describe the extent of desires.

55. With the recognition of sensuality, we can debate the relevance of its function in our society or leisure, with ample thought and meaning applied. To recognise sensuality, a person should recognise, the purpose to which it serves. Is sensuality merely a desire unleashed, or it is much more than that in its true essence?

56. The body responds to its immediate needs, as does the mind and soul accordingly. Thus, once more, why do we oppress the need for sensuality, when it is a natural expression? Is it because we deem ourselves incapable of reasoning and immoderateness?

57. There is one magnificent thing that should be known about its purpose, and that is the expression of its effect upon our mind, body and soul, when they are united in the process. Sensuality is not about just the mere expression or the display of concupiscence.

58. We are born to discover the essence of sensuality, and we learn the application of its discipline subsequently, within the sequence of time. By acknowledging sensuality, we are intuitively processing in our thoughts what sensuality embodies in the physical and mental states.

59. It is a variable that has evolved at its exposure, into the complete state of sensual liberation and human expression. Sensuality is a beautiful thing to express when natural, because it is part of our human nature that is reflected knowingly.

60. From that liberation, we are conscious of its incredible nature and signification that it is learnt, within the process of our experiences demonstrated. What we experience with sensuality, makes us much more conscious about not only its relevancy, but its power as well.

61. The nature of sensuality is subjectively an act that is the result of a necessity that is a diurnal activity that is practised by human beings consistently. We should in our attempt, understand the necessity of sensuality, in its natural form and state.

62. To simply denote it as a carnal desire is to disregard its utility and benefit. Sensuality should not be considered opprobrium, when it is expressed within a healthful manner. The reason that sensuality serves as a natural function is due to the fact that it provides us with the satisfaction of our thoughts and emotions.

63. There is a certain complacency, within the notion of sensuality that we should regard afterwards, as pure enjoyment evoked. It is not necessarily its gratification and what it represents, instead, the ability to enjoy sensuality and experience it for what it truly means.

64. Sensuality is a normal exhibition of love, not of passion that is equated to the religious concept of sin. It is important to know sensuality should not be an obsession or should it be equated to the senseless idea of human iniquity.

65. There is no absolute guilt associated to its authentic expression and need knowingly, because it is logical in its function and purpose. Therefore, we should be mindful of what sensuality is in the philosophical sense than what it is regarded in the religious sense.

66. Sensuality is not the dissolute deportment of human depravity displayed as portrayed by religion, or the destruction of the existential self. Once we have accepted that sensuality is a natural function and part of our human nature, then we can begin to enjoy its pleasures.

67. Thus, the distinction is the main assertion of its necessity and selectivity, within the process that is developed. Sensuality is a necessity, but it also is a selectivity. What we ultimately decide to do with our sensual needs and choices will depend on our desires.

68. To imply that sensuality is immoral, when expressed out of wedlock is a subjective declaration and fallacy of religion that is contradictory to the nature and essence of a human being. Why should we restrict our sensuality, because we deem it too immoral in its conduct and actions?

69. While the bond between two loving mates is logically the basis of love, it does not define sensuality in its actual absoluteness. Sensuality is something that can be enjoyed with the substance of love, but we must remember that passion is the flame that stokes our desires.

70. To condemn sensuality is to omit the fact that we are human beings that relate towards each other sensually and that it is a healthy practice, if we are mindful of its usage. When we practise sensuality and reach the highest realms of the mind, body and soul, we are experiencing sensuality in the natural form that is expressive and logical.

71. The definition of sensuality in the Oracle is not applicable to the doctrines of religion or the intellectuality of modern science. Sensuality is something that is understood, within the intuitive sense and rational thinking of a person. It is not to be misunderstood, for a devious perversion.

72. What is then discovered in sensuality is beyond the realm of simplicity or precepts established on the topic, but it allows us to magnify its vitalness and relevance. When we think about sensuality, we are most likely enraptured with its scent that captivates our flesh.

73. If we were to generalise sensuality with a hypothesis merely, we would surmise that its function is pivotal, not merely optional. Therefore, we should learn to imbibe from the fountain of sensuality and eat from the fruits that impassionate our libido.

74. The philosophical conclusion would be that sensuality is never immoral when its premise is understood as necessary and practical in our lives. It is as necessary as a drink or food, and it is practical like sleeping and working. We should not believe that sensuality is something more or less than what it is.

75. To say that without its function, we cannot proceed are not the vagaries of a supposed misconception or falsehood expressed, because sensuality in itself is a function that facilitates our desires and pleasures. Sensuality should never be an obsession, or the reason that we succumb to a religious temptation proposed.

76. Whether we accept the basis of the argument or not, sensuality is a fundamental part of us, as a physical and mental component and principle. There is nothing about sensuality that we should characterise as immoral, when it is lawful and moral. It is we the people that become immoral in the corruption of our minds.

77. We can choose to embrace it, as a natural element of the body, soul and mind, or oppress it as a sinful temptation that we must avoid or suppress. We should not be a hostage to our sensual desires or believe that we are committing a foolish act that is deemed a sin. Philosophy teaches us that sensual desires that are obsessive and immoral are not good for the mind, body and soul. This is self-explanatory.

78. The Oracle is an exponent of this concept of manifest philosophy that adopts the need for sensual awareness and self-acceptance in our lives. When we are conscious about the pleasures and effects of sensuality, then we can explore our needs, with a great measure of comprehensibility.

79. We can decide to debate the actual origin of sensuality or its definition with proven facts or rational theories, but the distinction is the assertion of its relevance. Thus, there is no need to proceed in the argument with the distinction.

80. Within its general perception, the relation between the mind, body and soul is compatible and common to the conception of sensuality. We are the ones that conceive the definition and meaning of sensuality. This would directly imply that we are in control of our desires, when the mind is rational, the body is healthy and the soul is balanced.

81. When we cogitate the implication of sensuality, we are not being truly disingenuous in our analysis and our observation of its practicality in usage. Once we know what sensuality is and what it represents, then we are able to understand the reason and the necessity for it.

82. What is known is its function and purport that allows us to presume sensuality, as a logical premise of its nature when is morally just. Ergo, we should not occupy our mind, with the uncertainty of our desires. Instead, we should concentrate on our conduct and equilibrium.

83. The factors that contribute to the intrinsic nature of sensuality are situated, within the order of its sequence and its relevance in our lives. The desires that we feel and the pleasures that we seek are not unnatural, when they correspond to our ethical idiosyncrasy. It is we who act immoral or moral.

84. We tend to acknowledge that experience is the important factor to sensuality, but the relativity of its availability is also a contributive factor. There is no need to impose time or limitations to our sensuality, but what we need to adhere to is a balance of the mind, body and soul.

85. Sensuality is only a component of intimacy, and intuitively it is as well, the passion of the lustful act exposed. What matters is how a person understands sensuality and what that person desires from it. In other words, not everyone perceives the same thing.

86. To prescribe the teachings of its religious morality is to submit to the notion that we must acquiesce to the doctrinal teachings of a belief that mostly oppresses sensuality as part of a libidinous sin. No one can truly be rid of their desires. What a person ultimately attempts to do is to oppress their desires unsuccessfully.

87. Submission to the arguments of hypocrisy is as worse, as the circumvention employed by the unreasonable hypocrite that relegates sensuality to the status of sin. It is not for the Oracle to proclaim a divinity that opposes sensuality. The teachings of the Oracle are designed to be practical, not self-righteous.

88. Whatever reason we base our criterion for sensuality is the actual asseveration of our awareness of its existential nature and quintessence. To believe that sensuality is good or bad to the mind, body and soul, we must experience it to know the difference.

89. Within the hypothetical belief that we may adopt as our own, there is always a logical pattern that must correspond to that credence. When we experiment with sensuality, we are acknowledging our desires, but these desires do not always have to be manifest.

90. Philosophy assays to instruct the concept of eros, in the simplification of its introduction and interpretation taught and learnt. It is not intended to obfuscate or stray the mind to places, where the mind cannot distinguish from moral and immoral behaviour.

91. The explanatory method used to describe sensuality is not for everyone to acknowledge as pretension or fallacy. Its concept is usually aligned with our beliefs and logic. It is logic that enforces our thinking, while the body and soul enjoy the pleasures of sensuality knowingly.

92. The real prevalence of sensuality is measured, not in the apparent prevarication of the concept, instead in the supposition of its proposition employed. What we perceive about sensuality is understood in what we propose it to signify in the end.

93. Promiscuity is not the admission of a provocative proclivity, but an erroneous interpretation of sensual behaviour revealed. We do not require the doctrines of religion to tell us that promiscuity is detrimental to the body and its health.

94. Behaviour is not necessarily indicative of sensuality, or its connotation per se, because sensuality is a polysemant. It can be interpreted in numerous connotations and manners of which we acknowledge, form a part of our opinions on the topic of sensuality.

95. Although our behaviour is an element of sensual activity, it does not preclude the existing opinion that the mind controls the body at every moment of sensuality. There are occasions when the body then impassioned exceeds the exploration of the mind, and it instinctively knows what to do.

96. Indeed, the mind is capable of inserting its influential effects and commands willingly, upon the body and soul that partake in our sensual actions, but it does not always restrict the body, when it is in the expression of sensuality. This is important to to distinguish.

97. It is not an implausibility that our physicality can be at variance too ungovernable and unpredictable with our mind and soul. When describing sensuality, the physical realm is dependent on the desires manifested, and it can at any time exceed the threshold of our balance if not controlled.

98. When this realisation has been established, then the meaning of sensuality is opined logically within the teachings of philosophy. This would indicate that when the mind, body and soul are one, then sensual acts become much more fulfilling and lasting.

99. The principles that have been discussed in the Oracle have offered each reader meticulously, an enlightening insight into the countless wonders of philosophy. What we do with these teachings, depend mostly, on how we understand the Oracle.

100. Philosophy is for us to obtain knowledge and wisdom, and it is the ethical teachings that instruct us on moral and immoral behaviour. To attempt to determine the signification of sensuality and its substance, we must first discover the actual meaning of acrasia.

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