STUDY - Technical - New Dacian's Medicine
How
it Works... Our "Body" (18).
Translation Draft
Let's continue our journey in deciphering the sources of love and fear... Even in philosophical lysting.
In many ways, the main sources of love are born of sexuality and the fear of fear is represented by death. Eros and Thanatos, sexuality and death... Almost antonomic terms...
The first life-carrying cells were multiplying, as many do today, on an asexual path, through division. A cell is divided into two descendants who, in turn, reached the normal waistline of the parent cell, reproduce the phenomenon. We thus have a multiplication in which no one died, the newcomers being identical to the source.
Seen thus, the world without death was a grey, uniform, monotonous and anodine life (no importance or value, no consequences). A world where almost nothing really happened. A single event in the life of a mature cell was important, it was memorable, that of dividing into two halves. They grew and repeated endlessly, "eternal return." Maybe that's why it was said that, "every cell's dream is to become two cells."
But at some point, the monotony breaks and the "sin" appears. There's a new factor in cell life. Very likely, environmental conditions required for survival more adapted individuals, capable of new answers to life (not to mention that two different cells maintained the hereditary "line" more securely and thus they came to perpetuate with "success" and mark the new evolutionary step). Similarly, for the "needs of evolution", progress is evident when individuals arise from two hereditary sources. And so came sexuality and death.
Two cells unite to give birth to the third, endowed with a predominantly constant hereditary dowry but with an increased learning capacity and adaptation, transferable, due to the participation of two factors of "finding" the new evolutionary conditions necessary. After that, the two geniuses will disappear, death being the price paid for sexuality. Two different individuals as genetic dowry (it is shown nowadays that, at the level of DNA, and perhaps not only, it is recorded not only the "basic" genetic dowry but also a new dowry, accumulated through the experience of individuals) will generate on a third, which will not be identical to his parents, then passing into being once they have fulfilled their "dream". From now on, the world, with the diversity of forms that give it its greatness, novelty and attraction, "will take flight."
Here is why, symbolically speaking, Eros and Thanatos were created once, why pleasure cannot exclude pain, why the spectacle of the world we witness today would not have been possible without the first cells, symbolized in the Bible by Adam and Eve, leaving the paradise of immortality... Man himself, as one of the forms of this world, owes his existence to this "original sin", to use the phrase so commented on for thousands of years. By reversing the facts of the matter, we can reason otherwise. If death has led to evolution and, through it, to man, then it can be said that at the base of our life as evolved beings, at the base of our civilization, culture and thought, lies the phenomenon of death. "La vie c'est la mort" points out an old thought. Birth and death become two poles between which our entire biology hangs, both becoming sources of creation, in their affirmation and denial being encrusted with the whole existence of the world.
And so we get to sexuality, one of the greatest sources of love and fear. With the exception of human thought that crowns the work of evolution on Earth, sexuality appears to us as the most striking phenomenon in the living universe. If we find that it is normal for two different functions in the same organism to be coordinated in order to achieve a single purpose, in sexuality we have two separate organisms that must cooperate for a single purpose. What mystery is they calling? As much as the explanation of instincts may seem sufficient, we must understand the subtlety of the wisdom put by nature in them. No instinct unleashes so many forces, uses such a rich props in manifestations, and does not remain so blind to reason.
A cursory foray into a kind of history of sexuality leaves the impression that nature has wasted matter creating such a great diversity of vehicles for reproductive organs, when, physiologically speaking, all it took was a testicle and an ovary, as we see in some crustaceans. These organs contain in themselves all the magic of the world, relentlessly attracted by the mystery of the erotic act. No other exerts so much force of fascination that it persists to be a mystery, to "hypnotize" even after its devouring. They are the expression of polarity sublimated by the plus or minus that define matter in the universe.
From the elementary particle in the depths of matter to living organisms, the undulating paths of galaxies or the diaphanous corollary of flowers, everywhere the plus seeks its minus by maintaining movement, existence, life. For this reason, sexuality contains in itself all the opposites of the world: mystery and deceit, greatness and weakness, passivity and passion, attraction and revulsion, pleasure and pain, making and undoing, in a word the whole tram (intrigue of a literary work, action, subject) of creation. That is why sexuality remains the function in which biology invested the greatest capital and created the most unexpected forms of manifestation.
The satisfaction of instincts gives man a gratification, but none engages a psychic experience of such complexity and depth. Man is the only being that goes beyond the purely biological role of sexuality, because he is the only being capable of creating outside natural aesthetics an aesthetic of his own. It transfigures in poetry, in music, in image, all that art means, the joy of love, which for man becomes spiritualized, ennobled emanation of the procreative act and not a mere function of reproduction.
Its physical valences are transformed into affective valences with profound psychological implications. The hero becomes for man fulfillment, thirst for unity, perfection, infinity, meaning, supreme exaltation. That is why through love all human resorts are put into action, that is why such an experience engages our being for so long, transmitting its thrills to our last cell. For the man in love the object of love has no "spots", it is relieved of all the tern limits of the flesh, and the Universe begins and ends with its happiness.
Hence the impasse of the being who throws himself into nothingness in the face of unfulfillment, hence the drama of unrequited love or forced separation. It is not by chance that most of the creations of the human spirit that have travelled the centuries to us have been those in which the spirit exulted in the most acute notes of emotion stirred by the feeling of love.
We will not, of course, identify the emotional vibration experienced psychologically and transfigured into art with the sexuality itself. There are also pure emotions, feelings that have not known the passion of the flesh and the weight of human regret followed by pleasure. We agree that there are high-rise loves and teenage years aureolated by the candor of innocent loves, that all this is not a "rare avis in Terris". But the physiological foundation, the material substrate of all these candid experiences, lies only in the game of hormones created by nature to realize the indispensable act of perpetuating.
If man is the beneficiary of much higher, more eternal experiences, with far more complex implications in his life than the rest of the living world, probably bound only to the role of mere consumer of the physical act of mating, it owes it to psychology and culture, which allowed him to rise to the heights of the sublime which could have been only an imperious impulse. We should note, however, that our understanding of the "feelings" attempted by other animals during the mating period is quite approximate.
A whole props, dances, songs, perfumes, offerings, beauty, etc. was created by nature to ensure the perpetuation of life. Man only invented the faculty to combine them, to diversify them and to make each meeting a unique history, unique to him. Sung by poets, dramatized, entered into the cultural background of mankind as unique to an experience that each of us experiences at least once, even if it cannot give it an immortal expression like Homer or Shakespeare, the attraction between the sexes was one of the mobiles that marked human history and the only instrument by which most of the living world maintains its existence.
Sexuality, as a problem seen in a multitude of aspects, especially that of the way of unfolding, has been widely addressed in literature. What we want to emphasize is the intelligence invested by nature to turn the encounter of two separate individuals into a biological event, procreation. Like any physiological act, the erotic act is also carried out on the basis of a program, the trigger of which requires a number of signals. Here nature has saved neither means nor intelligence. In some species the attribute "beautiful" belongs to the male. The peacock, rooster, etc. shine through plumage and shape, while their females are lost in a morphological banality. Males of some species, the "wedding coat" is only borrowed in the short term, i.e. how long the mating takes. Then the male loses his outer adornment by returning to the anonymity from which he came, as if it had never been otherwise.
The subtlety of the intelligence invested by nature in the "seduction" of the partners of an erotic couple is intensely highlighted, as I said, in the signals used to trigger the erotic program. Let's briefly look at some of these in humans. The area of erotic stimuli in humans is much more extensive than in other animals, because in human eroticism is deeply involved its affective-volitional sphere. Here, the role of attracting the woman is. That's why she's more endowed with "erotic signals" than the man. One could say that the human male is "cornery, muscular, tonic" or, more "ethereal" it is necessary to "be a little more beautiful than the unclean", while the woman is exactly the opposite of him, endowed with harmonious and aesthetically chirped forms. There is, of course, a wide range of nuances, from the man most "Mars" to the woman most "Venus", who, despite being sought, are rarely found within the limits of the ideal fed from the depths of the subconscious.
It would seem that each individual mentally bears the image of a certain type of preferred partner. It was argued that this would represent a synthesis of several images printed up to a certain age, their synthesis structuring an ideal type, only rarely encountered in reality. But the usual deviations are greater or smaller from the ideal model. According to the conception of printing, this model should represent the features of the first partner who ignited in us the spark of love, in other words, the first signal that triggered the erotic program in us. That's why, perhaps, the first love never forgets "never." In reality, there is always a predilection for a particular model, difficult to motivate. It is, however, strange to observe how a couple's partners sometimes are strikingly similar to each other, as they are found in a diverse crowd perhaps only on the basis of what Goethe called "elective affinities."
The first and most striking of the signals is the physionomic aspect, expression in turn of morphophysiological details. The color of the hair, the gloss, the vaguely loose perfume are elements with indisputable erotic value, as well as the shape and color of the eyes and especially the temperament expressed by the force of the eye. There are innocent, ingenuous glances that attract precisely through the unknown they hide, through the mystery that has not been devoured. There are glances that call, beg and in front of which any hardness melts, there are promising, riotous glances that can arouse devastating passions. There are, finally, cold, harsh glances or banal glances devoid of color and erotic function. You can meet enveloping glances that catch innocent victims like a spider net, as they can be generous glances in which the intelligence and reason in them urge you from their first impact to friendship and mutual respect, but not to eroticism.
The gesture of semination, expressed by a barely perceived trembling of the nostrils, distances, while the shape of the lips, the warmth, the softness or an ineffable movement of them can enslave us immediately, spontaneously. The color of the skin, preferred from individual to individual, in such a diverse range, the sensation it determines, invests it with a function in which the hidden joints of the species are involved. It is said that each partner has its own tipping point, the path that leads to his "heart" and the couple only has to discover this intelligent encryption of nature.
With this, not all the tricks used in nature in the seduction of Adonis were exhausted, in the sanctuary of Aphrodite being "deposited" many mysteries. The natural smell of the skin, its emphasis during the erotic game completed with perfumes created by man or concocted by nature can attract with irresistible force, making concession to other details less cilinked or, on the contrary, can remove, despite some significant attributes for the partner. Desire, the experience of the moment, read in the eyes of a partner, in attitude and action, the abandonment of critical lucidity through that impression of "self-forgetting" can encourage, as the shadow of a discontent can disarm.
It is not uncommon for a single look to inflame two "hearts", as happens in what has been called "coup de foudre". The dress, the transparency, the rustle, the feeling left to the touch, the suggested nudeness of fashion, the elegance of the gesture, the sensuality of the movement, the overall impression, which cannot be rendered in words but only lived as an affective echo, the creep and voluptuousness offered by all these to the partners, incomparable with no other experience, are only some of the elements deftly used by nature to achieve their goals.
It is easy to often notice feminine coquettishness, makeup, hairstyle, perfume, clothing colors, embossing of shapes through attire, as an expression of imposed frivolity, fireworks of seduction. Nothing less true. The woman only imitates nature. Doesn't she dress her creatures in the most appealing colors, sprinkle them with "intoxicating essences" (pheromones), load them with beauties that make nature the show so grand and delightful for our soul and our gaze?
Deception appears to us as an invention of nature. From the tern clay grows the most involt (with many petals and dense, leafy, rich) flower, and the ephemeral beauty of nature is not made for our delight, but for the fulfillment of the act of procreation. The beauty and fragrance of flowers have only one destination: to seduce insects, which in search of nectar, will indirectly contribute to their pollination. The example of the orchid Trichoceros Parviflonts, whose flower mimics the shape of the female of an insect in order to attract its male, is frequently cited.
But they're not the only tricks nature has used. Erotic excitement is able to make "any stone a diamond", from any defect a quality, from the unique banal. What in a state of lucidity leaves us indifferent or even causes us revulsion, during erotic incitement attracts us or causes us to neglect them. We forget all the avatars of a physiology shared by any species and find ourselves lucid and infinitely less concessional after the last genetic impulse. It's as if once the purposes of nature have been fulfilled, the mobilizing force is leaving us.
A blind impulse, sometimes louder than the lucid will, sends us to pleasure, to show us afterwards, magnified to desolate proportions, "the sin of Eve and the emptiness of Adam." It's a game of deceit not only in the erotic act, but in our entire biology. It would seem that the whole meaning of our lives is concentrated in the period from adolescence to menopause and andropause, nature investing during this period its maximum interest in equipping the sexes. "Procreation and nothing else" seems to be the order we come into the world with. "Est modus in rebus" ("It's a measure in all things" is a "teaching" written on the frontispiece of the famous temple of Delphi, that of the predictors of Ancient Greece, along with "Nosce te ipsum" - "Know yourself"), there is a deep meaning here, however painful the truth may be for us.
The presence of at least one of the factors with erotic signal function discussed is normally sufficient to automatically trigger the initial sequences necessary for the erotic act. But sometimes automatism doesn't work. One of the causes may be a repetition of the same signal that becomes redundant, uninteresting to the program printed in our subconscious. That's why the gyr of optimal sexual functionality gives him the presence of erotic signals as varied as possible.
In other words, partners should avoid trivialization, negative conditioning through habit, disinterest in one's own appearance, abandonment into an excessive physiologism in the name of the idea of biological sincerity. Gestures or words that can incite erotic tension in the normal state can have opposite effects. It follows from this the need between the partners, however old the couple, to maintain a certain decency and discretion, to make the effort to always maintain an unquenchable, inexhaustible curiosity, as a trigger element of the erotic program.
From the succinct presentation of the solutions to which nature has resorted to ensure the continuity of life, we can see once again that in a multitude of forms hides only the incisive essence of his intelligence.
But what would be the goals of a true sex education? Since a lot of literature is written on this eternal subject, which has focused attention from archaic traditions and cultures to modern ones, we will express some opinions (quite opposed especially with the readers of the "Red Zone" section that I have "maintained" for 5 years on my site dorinm.ro - in the period 2001-2006 - and on which I will return sometime).
In ancient Hindu and Chinese thought, sexuality is conceived as the fruit, the sacred seed at the origins of the world. For this reason it was included in the area of the sacred, while for the moderns it became an ultra-speculation land of the often coarse profane. The ancients dedicated temples, rituals, psychically integrated it into the natural order of things, lifting prohibitions but preserving what was essential to its existence, the mystery.
This vision is not only involved in the reflection of sexuality on a moral and psychological level, but, first of all, we would say, in that fundamentally-existential problem, with multiple consequences of everyday life. Excessive and unnecessary loss of the meanings of sexuality, of the energies developed by it, is not only of interest to public morals, after all, and this relative, being dependent on traditions and culture, but diminishes, decreases, ruins the germination or procreative potential, vital and intellectual, of the human being and, therefore, of a nation.
The fall of ancient civilizations has been attributed, among other causes, to the loss of the vitality of the people through the known, by the loss of the importance and mystery of sexuality, by the fall into the banal, common, ordinary. The vital potential of a being is strictly dependent on this energy, which is a fixed capital, programmed by birth, with which and from which it lives until its exhaustion. Faster or slower, untimely or moderate, useless or useful, we are free to choose. And for that, we first need to know, find out from somewhere, be "initiated."
The Indians fixed the center of sexual energy representation at the base of the body in Kundalini and imagined it to be bound by a canal along the spinal cord that passes through all the chakras binding on mental and mental energy. In their conception, the sublimation of this energy by ascension to the cranial level, processes of superiorization or conversion into mental and even spiritual energy, would result in the increase of the possibilities of knowledge in the supersensitive.
In order to achieve this goal, they have developed tantric techniques, which teach not how to obtain pleasure by making excessive use, but to amplify it to ecstatic heights with beneficial effects in psychomental and physical terms. The technique involves avoiding unloading with maximum extension of the physical act. It is a ritual technique designed to enrol sexual function in another physiology and with unknown effects for European civilizations in which sexual intercourse has taken over only the "submissive functions of the partner" as well as the simple technique designed to maximize pleasure.
A beneficial sexual education should present the meaning, consequences and correct way of fulfilling sexual function and not the anatomical description of sexual organs, the techniques of... what matters as long as it stirs more than educates, especially if we take into account the "current" of normality of procedures "it is important to stir, to educate is secondary, even harmful". The purpose of sex education must, as a last resort, be to prepare partners for the successful completion of this function. Difficulties in carrying out this act involve great individual and social dramas for the reasons set out above. Where's the flaw?
What is the mental inhibition of 99% of the sexual difficulties and frustrations of the modern world? Why at a lower level of culture are these failures very rare? Why, descending further down into the animal world, do they not appear? The explanation has much deeper roots than it seems at first glance. The energy exercised in sexual function is related to the aperceptive world, origins, archetype and not discursive, analytical, rational thinking, thus the lucidity of the ins. The interference of lucidity, reason, analysis, questions, inhibitory doubts have nothing to look for in this world where only the unconscious must be king.
Here, the most useful advice would be for the island to abandon the emotion, the sensations, the being from the depths, to instinctively discover the full range of means that nature imagined and put in us for the seduction and perfection of this sacred act. Pure impulse, beyond the world of reason, must be the only guide. Leave the cold reason and social self at the bedroom door if you want to find the authentic sexual one. In the sanctuary of creation there must be only the call of instincts, the primordial eu, the ancestral thirst for fusion that calls for the restoration of the original unity of the complete being. This is the motive that challenges the irresistible force of instincts, the mysterious calling that motivates the entire universe.
And if you consider yourself too sophisticated, too educated, impossible to compare with the inferior, animal (either happy to be poor with the spirit and who meet without problems in toilets, through bushes, etc.) use the superior capacities especially in the "prelude area" which is no longer a simple act of obedience required of the partner or partner (whether it is "in heat" or not). Then, at the moment of abandonment from the very time of sexual intercourse, coordinate your "sophistication" so that the "instinctive" in you is what your partner or partner can want and not a simple "copulatory or obedient animal".
Inhibitions are only useful as a conditioning of the perfect unleashing of instincts, of coordination, concentration and/ or of programming their unleashing, of carrying out the act in perfect harmony with your partner and with yourself, the sacred depositors of divine energy that will merge with the energy of the partner.
So what's so hard to prove is that animals are inferior in that they don't have such a sophisticated intelligence, in which animal instinct is just something intrinsic that is released simply, gregariously, "when some buttons are pressed," and you "sophisticateds" are able to complete this primitivism with a control that can also release the spirit, not just the body. , at the perfect moment, when God is among you with you together?!?
For these reasons the erotic act is in scribed in the order of the sacred, it has an archetypal symbolic value, because like the Creator, we ourselves are involved in the act of creation. As a result, the onset of sexual life should have an initiatory, priestly character. This beginning depends on the subsequent way of conducting sexual life that will bring, beyond the fruit of love, feelings of fulfillment or frustration, happiness or blasphemy, optimism or sadness, because in man the hero means not only procreation but also mental, physical and affective balance, ultimately means the need for identity, finding and expressing the authentic self , hidden under its own name.
Well, I've got the typing... That's enough for today!
Let's continue our journey in deciphering the sources of love and fear... Even in philosophical lysting.
In many ways, the main sources of love are born of sexuality and the fear of fear is represented by death. Eros and Thanatos, sexuality and death... Almost antonomic terms...
The first life-carrying cells were multiplying, as many do today, on an asexual path, through division. A cell is divided into two descendants who, in turn, reached the normal waistline of the parent cell, reproduce the phenomenon. We thus have a multiplication in which no one died, the newcomers being identical to the source.
Seen thus, the world without death was a grey, uniform, monotonous and anodine life (no importance or value, no consequences). A world where almost nothing really happened. A single event in the life of a mature cell was important, it was memorable, that of dividing into two halves. They grew and repeated endlessly, "eternal return." Maybe that's why it was said that, "every cell's dream is to become two cells."
But at some point, the monotony breaks and the "sin" appears. There's a new factor in cell life. Very likely, environmental conditions required for survival more adapted individuals, capable of new answers to life (not to mention that two different cells maintained the hereditary "line" more securely and thus they came to perpetuate with "success" and mark the new evolutionary step). Similarly, for the "needs of evolution", progress is evident when individuals arise from two hereditary sources. And so came sexuality and death.
Two cells unite to give birth to the third, endowed with a predominantly constant hereditary dowry but with an increased learning capacity and adaptation, transferable, due to the participation of two factors of "finding" the new evolutionary conditions necessary. After that, the two geniuses will disappear, death being the price paid for sexuality. Two different individuals as genetic dowry (it is shown nowadays that, at the level of DNA, and perhaps not only, it is recorded not only the "basic" genetic dowry but also a new dowry, accumulated through the experience of individuals) will generate on a third, which will not be identical to his parents, then passing into being once they have fulfilled their "dream". From now on, the world, with the diversity of forms that give it its greatness, novelty and attraction, "will take flight."
Here is why, symbolically speaking, Eros and Thanatos were created once, why pleasure cannot exclude pain, why the spectacle of the world we witness today would not have been possible without the first cells, symbolized in the Bible by Adam and Eve, leaving the paradise of immortality... Man himself, as one of the forms of this world, owes his existence to this "original sin", to use the phrase so commented on for thousands of years. By reversing the facts of the matter, we can reason otherwise. If death has led to evolution and, through it, to man, then it can be said that at the base of our life as evolved beings, at the base of our civilization, culture and thought, lies the phenomenon of death. "La vie c'est la mort" points out an old thought. Birth and death become two poles between which our entire biology hangs, both becoming sources of creation, in their affirmation and denial being encrusted with the whole existence of the world.
And so we get to sexuality, one of the greatest sources of love and fear. With the exception of human thought that crowns the work of evolution on Earth, sexuality appears to us as the most striking phenomenon in the living universe. If we find that it is normal for two different functions in the same organism to be coordinated in order to achieve a single purpose, in sexuality we have two separate organisms that must cooperate for a single purpose. What mystery is they calling? As much as the explanation of instincts may seem sufficient, we must understand the subtlety of the wisdom put by nature in them. No instinct unleashes so many forces, uses such a rich props in manifestations, and does not remain so blind to reason.
A cursory foray into a kind of history of sexuality leaves the impression that nature has wasted matter creating such a great diversity of vehicles for reproductive organs, when, physiologically speaking, all it took was a testicle and an ovary, as we see in some crustaceans. These organs contain in themselves all the magic of the world, relentlessly attracted by the mystery of the erotic act. No other exerts so much force of fascination that it persists to be a mystery, to "hypnotize" even after its devouring. They are the expression of polarity sublimated by the plus or minus that define matter in the universe.
From the elementary particle in the depths of matter to living organisms, the undulating paths of galaxies or the diaphanous corollary of flowers, everywhere the plus seeks its minus by maintaining movement, existence, life. For this reason, sexuality contains in itself all the opposites of the world: mystery and deceit, greatness and weakness, passivity and passion, attraction and revulsion, pleasure and pain, making and undoing, in a word the whole tram (intrigue of a literary work, action, subject) of creation. That is why sexuality remains the function in which biology invested the greatest capital and created the most unexpected forms of manifestation.
The satisfaction of instincts gives man a gratification, but none engages a psychic experience of such complexity and depth. Man is the only being that goes beyond the purely biological role of sexuality, because he is the only being capable of creating outside natural aesthetics an aesthetic of his own. It transfigures in poetry, in music, in image, all that art means, the joy of love, which for man becomes spiritualized, ennobled emanation of the procreative act and not a mere function of reproduction.
Its physical valences are transformed into affective valences with profound psychological implications. The hero becomes for man fulfillment, thirst for unity, perfection, infinity, meaning, supreme exaltation. That is why through love all human resorts are put into action, that is why such an experience engages our being for so long, transmitting its thrills to our last cell. For the man in love the object of love has no "spots", it is relieved of all the tern limits of the flesh, and the Universe begins and ends with its happiness.
Hence the impasse of the being who throws himself into nothingness in the face of unfulfillment, hence the drama of unrequited love or forced separation. It is not by chance that most of the creations of the human spirit that have travelled the centuries to us have been those in which the spirit exulted in the most acute notes of emotion stirred by the feeling of love.
We will not, of course, identify the emotional vibration experienced psychologically and transfigured into art with the sexuality itself. There are also pure emotions, feelings that have not known the passion of the flesh and the weight of human regret followed by pleasure. We agree that there are high-rise loves and teenage years aureolated by the candor of innocent loves, that all this is not a "rare avis in Terris". But the physiological foundation, the material substrate of all these candid experiences, lies only in the game of hormones created by nature to realize the indispensable act of perpetuating.
If man is the beneficiary of much higher, more eternal experiences, with far more complex implications in his life than the rest of the living world, probably bound only to the role of mere consumer of the physical act of mating, it owes it to psychology and culture, which allowed him to rise to the heights of the sublime which could have been only an imperious impulse. We should note, however, that our understanding of the "feelings" attempted by other animals during the mating period is quite approximate.
A whole props, dances, songs, perfumes, offerings, beauty, etc. was created by nature to ensure the perpetuation of life. Man only invented the faculty to combine them, to diversify them and to make each meeting a unique history, unique to him. Sung by poets, dramatized, entered into the cultural background of mankind as unique to an experience that each of us experiences at least once, even if it cannot give it an immortal expression like Homer or Shakespeare, the attraction between the sexes was one of the mobiles that marked human history and the only instrument by which most of the living world maintains its existence.
Sexuality, as a problem seen in a multitude of aspects, especially that of the way of unfolding, has been widely addressed in literature. What we want to emphasize is the intelligence invested by nature to turn the encounter of two separate individuals into a biological event, procreation. Like any physiological act, the erotic act is also carried out on the basis of a program, the trigger of which requires a number of signals. Here nature has saved neither means nor intelligence. In some species the attribute "beautiful" belongs to the male. The peacock, rooster, etc. shine through plumage and shape, while their females are lost in a morphological banality. Males of some species, the "wedding coat" is only borrowed in the short term, i.e. how long the mating takes. Then the male loses his outer adornment by returning to the anonymity from which he came, as if it had never been otherwise.
The subtlety of the intelligence invested by nature in the "seduction" of the partners of an erotic couple is intensely highlighted, as I said, in the signals used to trigger the erotic program. Let's briefly look at some of these in humans. The area of erotic stimuli in humans is much more extensive than in other animals, because in human eroticism is deeply involved its affective-volitional sphere. Here, the role of attracting the woman is. That's why she's more endowed with "erotic signals" than the man. One could say that the human male is "cornery, muscular, tonic" or, more "ethereal" it is necessary to "be a little more beautiful than the unclean", while the woman is exactly the opposite of him, endowed with harmonious and aesthetically chirped forms. There is, of course, a wide range of nuances, from the man most "Mars" to the woman most "Venus", who, despite being sought, are rarely found within the limits of the ideal fed from the depths of the subconscious.
It would seem that each individual mentally bears the image of a certain type of preferred partner. It was argued that this would represent a synthesis of several images printed up to a certain age, their synthesis structuring an ideal type, only rarely encountered in reality. But the usual deviations are greater or smaller from the ideal model. According to the conception of printing, this model should represent the features of the first partner who ignited in us the spark of love, in other words, the first signal that triggered the erotic program in us. That's why, perhaps, the first love never forgets "never." In reality, there is always a predilection for a particular model, difficult to motivate. It is, however, strange to observe how a couple's partners sometimes are strikingly similar to each other, as they are found in a diverse crowd perhaps only on the basis of what Goethe called "elective affinities."
The first and most striking of the signals is the physionomic aspect, expression in turn of morphophysiological details. The color of the hair, the gloss, the vaguely loose perfume are elements with indisputable erotic value, as well as the shape and color of the eyes and especially the temperament expressed by the force of the eye. There are innocent, ingenuous glances that attract precisely through the unknown they hide, through the mystery that has not been devoured. There are glances that call, beg and in front of which any hardness melts, there are promising, riotous glances that can arouse devastating passions. There are, finally, cold, harsh glances or banal glances devoid of color and erotic function. You can meet enveloping glances that catch innocent victims like a spider net, as they can be generous glances in which the intelligence and reason in them urge you from their first impact to friendship and mutual respect, but not to eroticism.
The gesture of semination, expressed by a barely perceived trembling of the nostrils, distances, while the shape of the lips, the warmth, the softness or an ineffable movement of them can enslave us immediately, spontaneously. The color of the skin, preferred from individual to individual, in such a diverse range, the sensation it determines, invests it with a function in which the hidden joints of the species are involved. It is said that each partner has its own tipping point, the path that leads to his "heart" and the couple only has to discover this intelligent encryption of nature.
With this, not all the tricks used in nature in the seduction of Adonis were exhausted, in the sanctuary of Aphrodite being "deposited" many mysteries. The natural smell of the skin, its emphasis during the erotic game completed with perfumes created by man or concocted by nature can attract with irresistible force, making concession to other details less cilinked or, on the contrary, can remove, despite some significant attributes for the partner. Desire, the experience of the moment, read in the eyes of a partner, in attitude and action, the abandonment of critical lucidity through that impression of "self-forgetting" can encourage, as the shadow of a discontent can disarm.
It is not uncommon for a single look to inflame two "hearts", as happens in what has been called "coup de foudre". The dress, the transparency, the rustle, the feeling left to the touch, the suggested nudeness of fashion, the elegance of the gesture, the sensuality of the movement, the overall impression, which cannot be rendered in words but only lived as an affective echo, the creep and voluptuousness offered by all these to the partners, incomparable with no other experience, are only some of the elements deftly used by nature to achieve their goals.
It is easy to often notice feminine coquettishness, makeup, hairstyle, perfume, clothing colors, embossing of shapes through attire, as an expression of imposed frivolity, fireworks of seduction. Nothing less true. The woman only imitates nature. Doesn't she dress her creatures in the most appealing colors, sprinkle them with "intoxicating essences" (pheromones), load them with beauties that make nature the show so grand and delightful for our soul and our gaze?
Deception appears to us as an invention of nature. From the tern clay grows the most involt (with many petals and dense, leafy, rich) flower, and the ephemeral beauty of nature is not made for our delight, but for the fulfillment of the act of procreation. The beauty and fragrance of flowers have only one destination: to seduce insects, which in search of nectar, will indirectly contribute to their pollination. The example of the orchid Trichoceros Parviflonts, whose flower mimics the shape of the female of an insect in order to attract its male, is frequently cited.
But they're not the only tricks nature has used. Erotic excitement is able to make "any stone a diamond", from any defect a quality, from the unique banal. What in a state of lucidity leaves us indifferent or even causes us revulsion, during erotic incitement attracts us or causes us to neglect them. We forget all the avatars of a physiology shared by any species and find ourselves lucid and infinitely less concessional after the last genetic impulse. It's as if once the purposes of nature have been fulfilled, the mobilizing force is leaving us.
A blind impulse, sometimes louder than the lucid will, sends us to pleasure, to show us afterwards, magnified to desolate proportions, "the sin of Eve and the emptiness of Adam." It's a game of deceit not only in the erotic act, but in our entire biology. It would seem that the whole meaning of our lives is concentrated in the period from adolescence to menopause and andropause, nature investing during this period its maximum interest in equipping the sexes. "Procreation and nothing else" seems to be the order we come into the world with. "Est modus in rebus" ("It's a measure in all things" is a "teaching" written on the frontispiece of the famous temple of Delphi, that of the predictors of Ancient Greece, along with "Nosce te ipsum" - "Know yourself"), there is a deep meaning here, however painful the truth may be for us.
The presence of at least one of the factors with erotic signal function discussed is normally sufficient to automatically trigger the initial sequences necessary for the erotic act. But sometimes automatism doesn't work. One of the causes may be a repetition of the same signal that becomes redundant, uninteresting to the program printed in our subconscious. That's why the gyr of optimal sexual functionality gives him the presence of erotic signals as varied as possible.
In other words, partners should avoid trivialization, negative conditioning through habit, disinterest in one's own appearance, abandonment into an excessive physiologism in the name of the idea of biological sincerity. Gestures or words that can incite erotic tension in the normal state can have opposite effects. It follows from this the need between the partners, however old the couple, to maintain a certain decency and discretion, to make the effort to always maintain an unquenchable, inexhaustible curiosity, as a trigger element of the erotic program.
From the succinct presentation of the solutions to which nature has resorted to ensure the continuity of life, we can see once again that in a multitude of forms hides only the incisive essence of his intelligence.
But what would be the goals of a true sex education? Since a lot of literature is written on this eternal subject, which has focused attention from archaic traditions and cultures to modern ones, we will express some opinions (quite opposed especially with the readers of the "Red Zone" section that I have "maintained" for 5 years on my site dorinm.ro - in the period 2001-2006 - and on which I will return sometime).
In ancient Hindu and Chinese thought, sexuality is conceived as the fruit, the sacred seed at the origins of the world. For this reason it was included in the area of the sacred, while for the moderns it became an ultra-speculation land of the often coarse profane. The ancients dedicated temples, rituals, psychically integrated it into the natural order of things, lifting prohibitions but preserving what was essential to its existence, the mystery.
This vision is not only involved in the reflection of sexuality on a moral and psychological level, but, first of all, we would say, in that fundamentally-existential problem, with multiple consequences of everyday life. Excessive and unnecessary loss of the meanings of sexuality, of the energies developed by it, is not only of interest to public morals, after all, and this relative, being dependent on traditions and culture, but diminishes, decreases, ruins the germination or procreative potential, vital and intellectual, of the human being and, therefore, of a nation.
The fall of ancient civilizations has been attributed, among other causes, to the loss of the vitality of the people through the known, by the loss of the importance and mystery of sexuality, by the fall into the banal, common, ordinary. The vital potential of a being is strictly dependent on this energy, which is a fixed capital, programmed by birth, with which and from which it lives until its exhaustion. Faster or slower, untimely or moderate, useless or useful, we are free to choose. And for that, we first need to know, find out from somewhere, be "initiated."
The Indians fixed the center of sexual energy representation at the base of the body in Kundalini and imagined it to be bound by a canal along the spinal cord that passes through all the chakras binding on mental and mental energy. In their conception, the sublimation of this energy by ascension to the cranial level, processes of superiorization or conversion into mental and even spiritual energy, would result in the increase of the possibilities of knowledge in the supersensitive.
In order to achieve this goal, they have developed tantric techniques, which teach not how to obtain pleasure by making excessive use, but to amplify it to ecstatic heights with beneficial effects in psychomental and physical terms. The technique involves avoiding unloading with maximum extension of the physical act. It is a ritual technique designed to enrol sexual function in another physiology and with unknown effects for European civilizations in which sexual intercourse has taken over only the "submissive functions of the partner" as well as the simple technique designed to maximize pleasure.
A beneficial sexual education should present the meaning, consequences and correct way of fulfilling sexual function and not the anatomical description of sexual organs, the techniques of... what matters as long as it stirs more than educates, especially if we take into account the "current" of normality of procedures "it is important to stir, to educate is secondary, even harmful". The purpose of sex education must, as a last resort, be to prepare partners for the successful completion of this function. Difficulties in carrying out this act involve great individual and social dramas for the reasons set out above. Where's the flaw?
What is the mental inhibition of 99% of the sexual difficulties and frustrations of the modern world? Why at a lower level of culture are these failures very rare? Why, descending further down into the animal world, do they not appear? The explanation has much deeper roots than it seems at first glance. The energy exercised in sexual function is related to the aperceptive world, origins, archetype and not discursive, analytical, rational thinking, thus the lucidity of the ins. The interference of lucidity, reason, analysis, questions, inhibitory doubts have nothing to look for in this world where only the unconscious must be king.
Here, the most useful advice would be for the island to abandon the emotion, the sensations, the being from the depths, to instinctively discover the full range of means that nature imagined and put in us for the seduction and perfection of this sacred act. Pure impulse, beyond the world of reason, must be the only guide. Leave the cold reason and social self at the bedroom door if you want to find the authentic sexual one. In the sanctuary of creation there must be only the call of instincts, the primordial eu, the ancestral thirst for fusion that calls for the restoration of the original unity of the complete being. This is the motive that challenges the irresistible force of instincts, the mysterious calling that motivates the entire universe.
And if you consider yourself too sophisticated, too educated, impossible to compare with the inferior, animal (either happy to be poor with the spirit and who meet without problems in toilets, through bushes, etc.) use the superior capacities especially in the "prelude area" which is no longer a simple act of obedience required of the partner or partner (whether it is "in heat" or not). Then, at the moment of abandonment from the very time of sexual intercourse, coordinate your "sophistication" so that the "instinctive" in you is what your partner or partner can want and not a simple "copulatory or obedient animal".
Inhibitions are only useful as a conditioning of the perfect unleashing of instincts, of coordination, concentration and/ or of programming their unleashing, of carrying out the act in perfect harmony with your partner and with yourself, the sacred depositors of divine energy that will merge with the energy of the partner.
So what's so hard to prove is that animals are inferior in that they don't have such a sophisticated intelligence, in which animal instinct is just something intrinsic that is released simply, gregariously, "when some buttons are pressed," and you "sophisticateds" are able to complete this primitivism with a control that can also release the spirit, not just the body. , at the perfect moment, when God is among you with you together?!?
For these reasons the erotic act is in scribed in the order of the sacred, it has an archetypal symbolic value, because like the Creator, we ourselves are involved in the act of creation. As a result, the onset of sexual life should have an initiatory, priestly character. This beginning depends on the subsequent way of conducting sexual life that will bring, beyond the fruit of love, feelings of fulfillment or frustration, happiness or blasphemy, optimism or sadness, because in man the hero means not only procreation but also mental, physical and affective balance, ultimately means the need for identity, finding and expressing the authentic self , hidden under its own name.
Well, I've got the typing... That's enough for today!
Love,
Gratitude and Understanding!!!
Dorin, Merticaru