The Oracle Chapter 4 (Eros)

Sensuality

(Fylodonía)

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

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

3. The biological or psychological aspects of sensuality will be omitted, as the issue being addressed is purely a philosophical one, as previously stated. The necessity for understanding the concept of sensuality lies in the manner in which we interpret its significance.

4. This implies that the concept described is therefore attached to the state of mind of each individual, irrespective of any aphrodisiac or antaphrodisiac references. The notion of sensuality ought to be discussed with practicality and self-awareness.

5. We may decide afterwards whether or not its expressive interpretation is effective and accurate in relation to our doxai and impressions, but what cannot be dismissed is the necessity of its function. Even though we tend to associate sensuality exclusively with erotic pleasure and physical desire, it is far more than that.

6. The exploration of sensuality is no longer a unique occurrence, yet we remain intrigued by our curiosity to decipher its composition and its every aspect and meaning. To explore sensuality is by no means unusual. It is natural to partake in its process.

7. Its validity is judged by its capacity and conformity to our sensual desires and needs, transcending the folly of telestic notions that are irrelevant to the topic. Thus, we ought to concentrate chiefly on experiencing sensuality and its beautiful form.

8. Religion depicts sensual relations as acts confined within holy matrimony, whilst science approaches it as a biological factor of human reproduction. For philosophy, there is no such discrepancy, since sensual acts are a natural function of human nature.

9. There is no dispute in the cogent argument for human preservation, but the general perspective of this philosophy is to acknowledge the natural function of sensual activity, free from the constraints of religious guilt. There is no need to condemn sensuality when it is expressed by rational individuals of moral inclination.

10. Sensuality may be displayed and understood in manifold ways and manifestations. There are two primary elements of sensuality: function and need. From these two, I have classified five types of sensuality: Experimental Sensuality, Experienced Sensuality, Capricious Sensuality, Satisfactory Sensuality, and Obsessive Sensuality.

11. We can reasonably determine that sensuality is an innate faculty that we learn to develop over time, throughout the evolving stages of our lives. This reflective realisation is one whose veracity and substance we ought to recognise.

12. From these aforementioned stages, we become more mindful and adaptable to its emerging pleasures and consequences, which benefit the mind, body, and soul as a whole. It is the power of the mind that influences both body and soul in relation to sensuality.

13. The Oracle maintains that sensuality is a frequent experience which human beings explore daily, in moments of leisure and unique intimacy. It must be stated that intimacy, by itself, does not necessarily imply that sensual acts are shared with emotional attachment.

14. We should neither be confined nor restricted in our experience of sensual pleasure, nor should we feel inappropriate or abashed by our exposed actions. To be sensual is a common sensation we all knowingly express in life.

15. The enjoyment of sensual acts is something that all people should be able to share, amongst consenting adults, as a natural experience and form of fulfilment. However, some individuals regard sensuality in line with their traditional beliefs or cultural upbringing.

16. Sensuality and sexuality are often erroneously conflated. What differs is not necessarily the act, but rather the interpretation. In other words, our perception of sensuality arises from our preconditioned understanding.

17. Sensuality, which is the present topic, refers to the expression that emerges through physical contact or mental fantasy. When we engage in sensual acts through the body, we are also actively engaging the mind in that expression.

18. In contrast, sexuality refers to the defined inclination or preference that constitutes part of one’s identity. It is essential that we do not conflate sexuality with sensuality.

19. Sexuality does not require sensuality; rather, it pertains to the acknowledgement of certain behaviours—behaviours recognised as representations of what the mind deems natural.

20. Sensuality is not limited by our physicality, gender, or any categorical terminology attempting to define it with ambiguous or ill-defined connotations.

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

22. It does not exclude any practice deemed sinful by religion, provided that the practice is healthy, non-harmful, and freely chosen by consenting adults who wish to explore their sensual proclivities.

23. Sensuality has been designed as a liberation from mental and societal encumbrance, not as a restriction or condemnation. There is no need to assume that sensuality is inherently devious simply because it occurs outside the institution of marriage. What truly matters is that it is shared between two individuals with mutual affection or admiration.

24. The conception of sensuality should not be dictated solely by religious or scientific interpretations, especially those rooted in aphilosophical premises which ignore the sagacious teachings of the Oracle.

25. Sensuality represents a point of convergence where necessity and desire coexist, linking the mind, body, and soul. When we arrive at that realisation, we recognise the mind’s influence over body and soul, which is a true sensual awakening.

26. The remarkable beauty of sensual exploration lies in the emotions and thoughts shared through physical or mental acts. It is a union of body and mind that often proves illuminating. We are enchanted by the allure of its seduction.

27. Philosophy teaches us that we are capable of understanding the mind’s potential when we expose it to knowledge and wisdom. Sensuality is no exception. The philosophy of sensuality is aptly represented by the concept of eros.

28. This is the incentive we ponder in the solitude of our thoughts, the fulfilment we seek as we become aware of its practical significance. When we are taught about sensuality, we in turn become teachers to those less experienced or more innocent, who seek to understand it.

29. We may choose to engage in any sensual activity that is harmless in nature. We are not hostages to our urges or proclivities, but rather, we allow our mind, body, and soul to experience this healthy activity within the boundaries of desire and pleasure.

30. Why should sensuality be viewed as something to be inhibited by religion, when it is a natural function of body, mind, and soul? There is nothing immoral about lust, just as there is nothing immoral about love. The difference lies between the recklessness of obsession and the moderation of sensuality.

31. Within the realm of our thoughts and emotions, sensuality must operate in accordance with human necessity and reason. The more we reflect upon sensuality, the more our knowledge of it grows in wisdom. It is therefore rational to express sensuality. What is irrational is to repress it.

32. What distinguishes us from other species is our ability to think specifically, whereas animals act on instinct. It is to our advantage that our thoughts evolve.

33. Sensuality exemplifies this distinction clearly. It is a natural function of the mind, body, and soul. There is no genuine reason to believe otherwise when we observe the benefits of its expression.

34. We must not forget that distinction. The superiority of the human mind lies in its evolving awareness. Any limitations imposed on sensuality are those we ourselves have created. We are the architects of sensuality and its enduring experiences.

35. This is not merely a question of biological or scientific evolution; it is a matter of expanding the mind’s myriad faculties. The ability to explore sensuality is inherently gratifying, particularly when pleasure is shared equally.

36. Here, philosophical teachings diverge from the often contradictory discourse found in scientific theories. The Oracle’s philosophy does not seek to suppress sensuality, but rather, to caution against excessive indulgence.

37. Everything in life requires balance. Our inquisitive minds stimulate our insight, allowing us to explore the boundaries of sensual inclination. But we must learn to adapt to its evolving needs.

38. We are reassured by the mind, which recognises the desires that give rise to sensual acts explored rationally and naturally. When the mind engages with the body and soul sensually, it does so with awareness of human fantasy.

39. For human beings, sensuality is as natural as satisfying hunger or thirst. Why should we assume it is more or less than that? It has an essence we define through sensuality, and a nature we demonstrate through necessity.

40. Sensual appetency should not be confused with sexual obsession or perversion that disturbs the tranquillity of the mind, body, and soul. There is no need to behave in ways that are irrational or excessive.

41. Decency is not determined by religious morals, but by logic and ethics that guide our actions with propriety. Sensual discovery is natural. Ultimately, we come to understand that sensuality is not just an instinct but a thought we develop.

42. Though desire can manifest as an uncontrollable impulse, a mind in full faculty can manage it with clarity and will. Our minds are powerful tools for restraining illicit behaviour.

43. The goal is not to suppress desire, but to understand its unstable nature. The time we spend contemplating sensuality is shaped by the experiences we gather through its acts.

44. Knowledge provides conceptual support to theories of sensuality, but not a permissive analysis of sensual behaviour. It is better to accept that sensuality will be debated based on personal experience and perspective.

45. Philosophy can provide instruction on any topic including sensuality, but it is up to the individual to adhere to the principles offered. The Oracle has no divinity; its teachings are purely philosophical.

46. The Oracle does not advocate for the libertine acts religion may categorise as lewd, nor does it encourage restriction. Why should we suppress a natural aspect of human life?

47. Sensuality is a practical matter that need not be complicated by the rigidity of religion or contradictions of science. It is far better to enjoy sensuality than to endlessly define it by what it is not.

48. If we accept that pleasure is linked to satisfaction, then its philosophical context is understood plainly. Pleasure can indeed be satisfying, if expressed naturally and meaningfully.

49. Sensuality is always subject to interpretation, shaped by precise human thought. Our perception is conditioned by how we define it, and how we choose to embody sensuality in our actions.

50. What we experiment, we learn. And what we learn becomes an experience that teaches us to discern between right and wrong, healthy and obsessive behaviours. It is our conduct that determines the outcomes of our acts.

51. All of us, upon reaching maturity, become conscious of our sensual desires over time. We recognise them when they arise and bring us pleasure. Therefore, we should live for pleasure, not let pleasure live for us.

52. Sensuality knows no limit to its manifestation when it exists as an indefinite thought within the deeper consciousness of the mind. It is the mind’s awareness that brings sensuality into being.

53. What excites us sensually may be seen as a spark of emerging desire; what excites us emotionally may represent the quantum of established love. Both are closely linked to eros and nourished by its presence.

54. The distinction lies in how we interpret that emotional or physical variable, with introspection. Sensuality is powerful and merits our deep contemplation, allowing us to define the extent of our desires.

55. In recognising sensuality, we may debate its role in society or leisure, applying both thought and meaning. To truly recognise sensuality is to understand its purpose. Is it merely an unleashed desire, or is it something greater?

56. The body responds to immediate needs, as does the mind and soul. So, why do we repress sensuality, when it is a natural expression? Is it because we doubt our own capacity for reason and moderation?

57. There is something magnificent to note about sensuality; its profound effect upon the unified mind, body, and soul. Sensuality is not merely an expression or indulgence in lust.

58. We are born to discover sensuality’s essence, and learn its discipline through the passage of time. By acknowledging sensuality, we intuitively comprehend what it embodies, both physically and mentally.

59. It is a concept that has evolved into full sensual liberation and human expression. Sensuality is beautiful when expressed naturally, for it reflects an essential part of our human nature.

60. From that liberation, we become conscious of its remarkable nature and significance, which is learned through the process of our demonstrated experiences. What we experience with sensuality makes us more conscious not only of its relevance, but of its power also.

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

62. To simply denote it as carnal desire is to disregard its utility and benefit. Sensuality should not be considered opprobrious when expressed in a healthy manner. The reason sensuality serves as a natural function is because it satisfies both our thoughts and emotions.

63. There is a certain complacency within the notion of sensuality that we ought to regard as pure enjoyment evoked. It is not necessarily the gratification or what it represents, but it is rather the ability to enjoy sensuality and experience it for what it truly is.

64. Sensuality is a normal exhibition of love, not of passion equated with the religious concept of sin. It is important to understand that sensuality should not become an obsession, nor should it be equated with the senseless notion of human iniquity.

65. There is no inherent guilt associated with its authentic expression and acknowledged need, because it is logical in its function and purpose. Therefore, we ought to be more mindful of what sensuality is in a philosophical sense than what it is perceived to be in a religious context.

66. Sensuality is not the dissolute behaviour of human depravity portrayed by religion, nor the destruction of the existential self. Once we accept that sensuality is a natural function and part of our human nature, then we can begin to enjoy its pleasures.

67. Thus, the distinction lies in the main assertion of its necessity and selectivity, within a process that is developed. Sensuality is a necessity, but it is also a matter of selectivity. What we ultimately choose to do with our sensual needs and desires depends on our own volition.

68. To suggest that sensuality is immoral when expressed outside wedlock is a subjective claim and a fallacy rooted in religion, which contradicts the nature and essence of being human. Why should we restrict our sensuality because it is deemed too immoral in conduct?

69. Whilst the bond between two loving partners is logically the basis of love, it does not define sensuality in its totality. Sensuality can be enjoyed alongside 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 who relate to one another sensually, and that it is a healthy practice when approached mindfully. When we practise sensuality and reach the highest realms of the mind, body, and soul, we experience it in its most natural, expressive, and logical form.

71. The definition of sensuality in the Oracle does not conform to the doctrines of religion or the intellectual paradigms of modern science. Sensuality is something understood through the intuitive and rational faculties of a person. It must not be mistaken for a devious perversion.

72. What is discovered in sensuality transcends simplicity or precepts commonly established; it magnifies its vitalness and relevance. When we think of sensuality, we are often enraptured by its allure that captivates the flesh.

73. If we were to generalise sensuality within a hypothesis, we would conclude that its function is pivotal, not merely optional. Hence, we should learn to imbibe from the fountain of sensuality and taste the fruits that awaken 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 food or drink, and as practical as sleep or work. We must not see sensuality as anything more or less than what it truly is.

75. To suggest that we cannot proceed without its function is not a fanciful misconception. Sensuality is a function that facilitates our desires and pleasures. It should never become an obsession, nor a reason to succumb to religious temptation.

76. Whether we accept the basis of this argument or not, sensuality is a fundamental part of our physical and mental constitution. There is nothing inherently immoral about sensuality when it is lawful and moral. It is we, the people, who corrupt our minds and act immorally.

77. We may choose to embrace sensuality as a natural element of the body, soul, and mind, or to oppress it as a sinful temptation that must be avoided or suppressed. We should not become hostages to our sensual desires, nor believe we are committing folly merely by experiencing them. Philosophy teaches us that obsessive or immoral sensuality is not good for the mind, body, or soul. This is self-evident.

78. The Oracle upholds this concept of manifest philosophy that advocates the need for sensual awareness and self-acceptance. When we become conscious of the pleasures and effects of sensuality, we are able to explore our needs with greater clarity.

79. We may debate the origin or definition of sensuality with facts or rational theories, but what truly matters is the assertion of its relevance. There is no further need to argue the distinction.

80. In general perception, the relation between the mind, body, and soul is compatible with the conception of sensuality. We are the ones who conceive its definition and meaning. This implies that we are in control of our desires, when the mind is rational, the body healthy, and the soul balanced.

81. When we reflect upon the implications of sensuality, we are not being disingenuous in our analysis or observation of its practicality. Once we know what sensuality is and what it represents, we can then understand its purpose and necessity.

82. Its known function and intent allow us to regard sensuality as a logical aspect of our nature when expressed morally. Thus, we should not preoccupy our minds with uncertainty regarding our desires. Instead, we should focus on our conduct and inner balance.

83. The factors contributing to the intrinsic nature of sensuality are situated within the order of its sequence and relevance in our lives. The desires we feel and the pleasures we seek are not unnatural when they align with our ethical disposition. It is we who act morally or immorally.

84. We often acknowledge experience as key to sensuality, but its availability is also a contributing factor. There is no need to impose limitations or timing on our sensuality, but we must maintain balance between the mind, body, and soul.

85. Sensuality is only one component of intimacy, and intuitively, it is also the passion exposed in lustful acts. What truly matters is how a person understands sensuality and what they desire from it. In other words, not everyone sees it the same way.

86. To apply religious moral teachings to sensuality is to submit to the idea that we must conform to doctrines that often suppress sensuality as a sinful indulgence. No one can truly eliminate their desires. What people tend to do instead is unsuccessfully repress them.

87. Submitting to hypocritical arguments is just as problematic as the unreasonable hypocrite who relegates sensuality to sin. It is not the Oracle’s place to proclaim a divinity that opposes sensuality. Its teachings are meant to be practical, not self-righteous.

88. Whatever criterion we use to judge sensuality reflects our awareness of its existential nature and essence. To determine whether sensuality is beneficial or detrimental to the mind, body, and soul, we must experience it to know the difference.

89. Even within hypothetical beliefs we adopt, a logical pattern must correspond to our conviction. When we experiment with sensuality, we acknowledge our desires, though those desires need not always be fulfilled.

90. Philosophy endeavours to teach the concept of eros through clear introduction and interpretation. It is not meant to confuse or mislead the mind into misunderstanding moral and immoral behaviour.

91. The method used to explain sensuality is not intended to be pretentious or fallacious. Its concept generally aligns with our beliefs and logic. It is logic that guides our thinking, while the body and soul knowingly enjoy the pleasures of sensuality.

92. The true prominence of sensuality is not found in misrepresentation, but in the proposition of its nature. What we perceive about sensuality is based on what we believe it to signify.

93. Promiscuity is not the same as sensual inclination, but rather a misinterpretation of sensual behaviour. We do not need religious doctrines to tell us that promiscuity can harm the body and its health.

94. Behaviour is not necessarily an indication of sensuality or its meaning, because sensuality is a polysemantic concept. It can be interpreted in various ways, which in turn shape our personal opinions.

95. Although our behaviour may be an element of sensual activity, this does not negate the belief that the mind controls the body in all acts of sensuality. However, there are moments when the body, impassioned, surpasses the control of the mind and acts instinctively.

96. Indeed, the mind can assert its influence and commands willingly over the body and soul during sensual acts, but it does not always restrict the body’s expression of sensuality. This distinction is important to recognise.

97. It is not implausible that our physical impulses might become unpredictable or ungovernable by the mind and soul. In describing sensuality, the physical realm depends on manifested desires, and may exceed our internal balance if not properly controlled.

98. Once this realisation is achieved, the meaning of sensuality can be approached logically through philosophical understanding. This suggests that when the mind, body, and soul are unified, sensual acts become more fulfilling and enduring.

99. The principles discussed in the Oracle have provided each reader with an enlightening insight into the many wonders of philosophy. What we do with these teachings ultimately depends on how we interpret the Oracle.

100. Philosophy exists for us to obtain knowledge and wisdom, and its ethical teachings guide us in understanding moral and immoral behaviour. To determine the true meaning of sensuality and its essence, we must first discover the meaning of akrasia.

Recommend Write a ReviewReport