The Oracle Chapter 4 (Eros
Satisfaction
(Ikanopoíi)
1. The Oracle defines satisfaction, as the particular state of acceptance of an enjoyment that pleases us within its entirety and expression. It states that the concept of satisfaction is the culmination of our desires or pleasures.
2. Therefore, it can be an emotional state of a complaisant nature, or a desirable effect that we display with a measure of pleasure knowingly. It would depend on the interpretation and the definition we decide to impose on the concept satisfaction.
3. Indeed, satisfaction is the culmination of the distinction that is made about a personal or impersonal gratification. There are in my opinion five forms of satisfaction that are mild, complete, platonic, sensual and incomplete.
4. It is not necessarily of a sensual nature, but it does not exclude its feasibility as a result. Satisfaction can be gratifying and its nature and emotions. The amount of satisfaction that is obtained, depends on the perspective of that person that is experiencing it.
5. When we are referring to the denotation of satisfaction, we are addressing more the basic issue of its proclivous practice. We are describing a singular thing that we have either earned or been bestowed with its gratification as a reward.
6. Satisfaction can signify several concepts of which we can interpret and apply effectively, within a foundation of philosophy. It can be manifested in our desires or pleasures. We experiment it when we are inclined to seek its function.
7. Subsequently, the concept is a natural form of conformity that is introduced, through deliberation and intuitive behaviour revealed. It does not signify that we need to be totally conformed with the notion and practice of satisfaction.
8. We are often uncertain of what pleases us or not, and it is the mere realisation of that satisfaction we desire in our lives willingly. When we are expressing desires, we are seeking their satisfaction in return, regardless of their ambiguity.
9. Ultimately, many things can be assumed as experimental within the state of our satisfaction that we simply are aware or unaware of its actual benefit. The things that attract us mostly are those things that we indulge in considerably.
10. Within the mere concept of eros, it is extremely crucial to its practical function and necessity. It embodies the notion of fulfilment. That fulfilment can be either physical or mental in its capacity. We define the composition of that satisfaction.
11. Love, desire, pleasure, sensuality, acrasia, satisfaction are the fundamental principles of the emergent concept of eros that the Oracle divulges. Our desires for satisfaction permit us the ability to determine exactly what satisfies us in the end.
12. If we conceive to the notion of these important principles, then we are able to effectuate the perfect state of satisfaction in our attempt and mind, conceding that there is no such thing in reality as the perfect state. When we are satisfied is when our mind, body and soul are satisfied as well.
13. The intrinsic nature of its involvement in our thoughts is the correlation that combines those thoughts and emotions effectively. Satisfaction can be pleasing, with desires that we explore in the manner that entices those desires with excitement.
14. This process produces the immediate effect that causes our need to be pleased, regardless of its indefinite nature or quintessence. In other words, our satisfaction can be conditioned to our desires and pleasures that we seek with our exploration.
15. Therefore, to be satisfied is to be truly aware of the extent of that unique experience and involvement demonstrated. Our active minds convince us of its need, and our body as well as our soul yearn for a taste of satisfaction.
16. A state of mind whether it is of a mental or emotional composition can be altered or interrupted so easily due to distraction. This is why, the human mind is constantly evolving and seeking new ideas to advance our thoughts eagerly.
17. What we wish is not always what we heed necessarily, or what we define as pleasure is not always compatible to a satisfactory sensation that we enjoy intensively. Gratification is natural, when we are rational in our thoughts.
18. The enjoyment is not the clear admission of a visible component, instead it can be an idea that then manifests into a pleasant state of appreciation. After all, the mind is a wonderful instrument to utilise when expressing satisfaction.
19. The omission of desire does not imply its absolute absence, within the pattern of our comportment and thoughts expressed. When we experiment with desires, we are seeking to reach the highest state of our satisfaction.
20. The relevance of satisfaction is the guarantee of the exploration of our state of mind and its necessary stability. It is fundamental to the mind, body and soul that we don't become obsessive with vices and only search for that satisfaction that is only momentary, not perdurable.
21. Until we have achieved its elaborate concept, we are foreign to its intended attainment or completion. We must be mindful of that. There are things in our lives that are meant to be unique, but can be resolved with our studious observation.
22. Satisfaction is not to be mistaken for alleviation, because the two words are expressed equally, but mean different things in an opposite contrast. That contrast can be explanatory, in the teachings of the Oracle that provide us the knowledge and acquisition of wisdom to help us understand.
23. Alleviation is only a brief period of the state of the mind and body, while satisfaction is the continuous factor of eros. It is satisfaction that we tend to seek, when we are emerged within the profundity of our thoughts and exploration.
24. There is a common practice that describes the main principles of eros, and that is the application of discipline. With the practice of discipline, we learn to value the meaning of our desires and pleasures. We learn that they are conceived naturally.
25. If we do not possess discipline and mental restraint often, then our actions would vicariously be uncontrollable reactions that conduce us to nothing good. The manner in which we interpret our actions will reflect in the decisions that we impose.
26. Once more the demonstration of satisfaction can be displayed, through affection or desire that we effectuate through our actions. Once we have established the necessity for satisfaction, then we can proceed to enjoy its benefit with our moments of introspection.
27. Within the concept of eros, its purpose is to acknowledge the realisation of an emotional or mental state of being that corresponds to the needs of the mind, body and soul, when we are in those occasions of exploration.
28. Hence, to be pleased is to be satisfied and to be satisfied is to express a clear finality that is reached in our emotions or thoughts. This is a logical premise to state. We are by human nature beings that are emotional and thoughtful in our idiosyncrasy.
29. Philosophy is an explanatory concept of the truth, but it must operate within the structure of a belief that requires the actual acceptance of the truth, if not then that truth would be considered irrational and illogical in its substance.
30. Once that is accentuated, then the plausibility of its effect is witnessed within the full capacity of its instruction. We are taught to think for ourselves and to permit our mind to accept the different thoughts that ultimately make sense to us within a dichotomy.
31. When we refer to eros, we seldom distinguish the need for satisfaction, because it is often seen as a selfish sign of the admission of our persona. However, it should be stated that satisfaction is mostly, a private thing that is expressed willingly.
32. The significance is that satisfaction is a process that develops naturally and is a reflection of an inherent state of the mind. The desires or pleasures that are activated by our mind are those that we are inclined to manifest and seek their fulfilment.
33. There is no need to elucidate its actual composition, because we have already established its function in the concept of eros. Thus, we should enjoy satisfaction and we should be conscious about its rewards. That is what is relevant in this affirmation.
34. What matters is not necessarily, what is the definition of satisfaction, but what we perceive it to mean in the end for us. How we interpret satisfaction depends on what is its perception and its purpose. There must be a purpose to be able to be satisfied, regardless of its nature. It can be for the obtainment of pleasure, or merely for a brief enjoyment.
35. Our mind can interpret an emotion, but it relies on thought to acquire a clear understanding of that exact corollary exposed. Once we have reached the conclusion that in life, there is no absolute guarantee for satisfaction and that we must discover it, then we are ready to enjoy it.
36. The state of satisfaction can conclude the fact that as human beings, we are becoming more conscious of our needs daily, and it can also provide for us the basic intent to ascertain its momentary benefits. There is nothing more gratifying than our self-awareness.
37. These needs are paramount to the evolution of our body, mind and soul. Philosophy is about the preservation of the body, mind and soul. Our desires can easily be drawn by thoughts and pleasures that are created by our mind to entertain our body.
38. The complete understanding of our emerging emotions as with our thoughts is the evidence of that satisfaction we desire at will. We must learn to adapt closely to our desires and fulfill our pleasures, with the advent of satisfaction.
39. Our extraordinary emotions and desires are linked uniquely to the balance of our mind, body and soul. They accompany them with our inner thoughts, within a consistent pattern that involves a form of introspection and comprehensibility.
40. For that reason, the continuation of any philosophy must have a criterion of ratiocination that is based on the structure of the truth. When we ponder the meaning about satisfaction, we are contemplating the veracity and the actuality of its function.
41. If we could acknowledge that process, then we would discover with immediacy the relation amongst the distinctive principles of eros. The importance of that discovery will only enables us to react to the needs of eros with a measure of satisfaction.
42. The general perception is that satisfaction is the phase of eros that we attempt to obtain in necessity and fulfilment. It is a natural thing to desire and seek pleasures for the body, but what must be remembered is that the body should not exceed those desires or pleasures with excessive satisfaction.
43. The question asked is that necessity a plausibility to achieve or an implausible notion of discordance that we fail to accept? In other words, we do not need to restrict our satisfaction per se, when it is not excessive in nature. This is a philosophical argument that has common sense.
44. The Oracle procures the definite resolution of employing its elements introduced, and offers us the practice of its teachings, in accordance to its philosophy revealed. With satisfaction, we are attempting to reach a certain state of fulfilment.
45. To serve any purpose wisely, the purpose must be recognised, in order for it to be established in our minds consistently. When we discuss the topic of satisfaction, we are discussing something that is relatable to us. This is how we understand our needs.
46. That is the case with the concept of eros, it relies on every principle, including the fundamental component of satisfaction. It does not imply that because we seek satisfaction that we are animalistic in our conduct.
47. How do we know precisely that we are satisfied with our need and desire? That is a question that only we must discover its answer in time. We can seek answers to our questions outside of our knowledge, but eventually, we must answer our own questions with rationality.
48. We know, when we have truly comprehended the concept, in its comparative state of awareness and existence. This is achieved by our consciousness. It is our consciousness that permits us to perceive the depth of our desires and our capacity for satisfaction.
49. The expression of satisfaction is the mere contemplation and acceptance of eros. We express that of which we are satisfied in our desires and pleasures. To have desires is not a sin or or a mark of indecency. It is natural to express our desires.
50. Thoughts and emotions are governed by the mind, but every principle is capable of an independent action and decision. Thus, we are of a free will and mind to decide and act for ourselves. It is the remembrance of our inner self that compels us to search for our satisfaction.
51. From that surmisal, we are very conscious of that sequential outcome and effect. We learn from those things that give us true knowledge and we learn to accept those things that are desirable as being an intrinsic part of our character.
52. Philosophy is the reliable answer offered to the fascinating question of our satisfaction. We reach a point of self-awareness with its utility and purpose. Ergo, our satisfaction is measured by what we are conscious of its relevance.
53. Philosophy supplies the instrumental answer and the idea of its meaningful purpose and instruction. It should not be anything else beyond that. When referring to satisfaction in the philosophic sense, we are referring to the period of time, when our body connects with the mind and soul.
54. Therefore, the cause of its great effect is what we seek and need in our lives to operate our mind, with the ability to discern needs from vices. Whatever vices we obtain are the sign of our susceptibility and avidity, and whatever needs that are pleasures are the sign of our contemplation and enjoyment.
55. We should know that the notion of desires is a natural form of our natural expression enhanced. The place where we find it is as important, as when we seek its optimal utilisation. This is indicative of its function and purpose.
56. In the greater scheme of eros, satisfaction is the consequence of a relative emotion that benefits love or desire, happiness or sadness. It can be said that satisfaction is the ultimate state of our mental exploration.
57. From those sentiments expressed, our healthy state of the mind is consolidated afterwards, through this concomitance. The mind understands effectively the body, as the body understands the mind. This is something that is a logical process.
58. We are constantly experimenting love and desire through emotion, or another amorous proclivity that we experiment in life quotidianly. What we know about love and desire is mainly because of our ability to discern the distinction between them.
59. Satisfaction is the eventuality of the completion of our emotional escapades, or episodes that we define as relevant or not. We indulge in the creative realm of our mind that produces our pleasures and the body that fulfills those desires.
60. The truth is not what is our current reality, but what we perceive that reality to manifest, as in is form and essence. What is meant by those words are that we often depend on our perception of what something is in its probability than its actuality.
61. The desultory nature of satisfaction is often insinuated, within the incisive presupposition of our originality to find this contentment. We should search for things that are not only accessible to our needs, but our able to be practical as well, yet we tend to desire things that are material in nature.
62. What is unique about it is that we are constantly attempting to justify our behaviour by the usage of our somatic expressions and interpretations. There is no need to justify our desires, when we know that desires are a part of human nature.
63. When we address the issue of what satisfies us, we generalise the concept of satisfaction, with the basic element of need. This is how we simplify satisfaction. We do not need to have immense pleasure to be satisfiable, but we do not need to exclude pleasures.
64. Ipso facto, we are led to believe that any satisfaction must be a physical pleasure combined with desire in order to achieve satisfaction. That statement is not misleading. What we should know is the fact that our mind allows our body to be satisfied.
65. Notwithstanding that observation presumed, the truth is not always expressed accurately in that ipse dixit claimed or posited. This is the reason that we should adhere to the teachings of the Oracle, for its philosophy and practicality.
66. Physical satisfaction can be perceived differently than mental satisfaction in our analysis. What is bodily does not exclude the mind and what is mental does not exclude the body. This is why we explore our mental faculties and our somatic desires.
67. What must be denoted is the fact that with the general perception of this concept, its explication can be understood as practical. To be practical does not insinuate that we know everything. It simply implies that we should apply a measure of logic.
68. Who does not wish to be completely satisfied physically? Who does not wish to be completely satisfied emotionally? Those are the questions asked. When we have reached that state, then we demonstrate our satisfaction clearly.
69. Once more displaying satisfaction is not about a mere desire expressed, but about the nature of that expression and meaning. What is meant by those words is that the desire does not bring us solely satisfaction. It is the experience of the union between the mind, the body and soul that permits this satisfactory state.
70. All the components of our human nature are defined in the essence discovered of our mind, body and soul ex hypothesi. Having desires is a part of the nucleus of our human nature. When we decide to expose that part of us depends on its expression.
71. The ad hoc notion that we ascertain is the ascribable belief that satisfaction is conditioned only by natural pleasures. It is veracious that we obtain satisfaction by pleasures, but it does not necessarily mean that we cannot be satisfied without the usage of the body.
72. Within the relativity of eros, there is the factor of the common principle of philosophy opined and verified by our perception. What we believe to be factual is what we can prove to be irrefutable. With our desires and pleasures, we ultimately prove their validity.
73. No one can claims to know what is individually satisfaction, without the experimental state of ecstasy to accompany that satisfaction. Once we have experienced ecstasy, then we can be enraptured by its desires and pleasures.
74. This is where the genuine concept of satisfaction is best applied intuitively by our minds, and where we definitely learn its application. Because we are curious beings by nature, we tend to seek gratification from our desires.
75. If there was an empiricutic evaluation of the state of our satisfaction, we would discover the intricate nature of its involvement with eros afterwards. We would also discover that desires are not always satisfactory. Nor are they intended to be like that.
76. We possess the incredible ability to analyse the process of the attainment of satisfaction, and at the same time, profess its fruition. This is what compels us to understand how such as thing as satisfaction exists and operates with the mind, body and soul.
77. What we assume is particularly the intrinsic part of its interesting realisation and capacity that we experiment then. Most things that are associated to satisfaction are those things that we seek with our needs and desire with our bodies.
78. To intuit a concept, there must be access to knowledge or information available, so that we could understand that concept. It is not difficult to know what our mind, body and soul wants, concerning our pleasures. This is witnessed by our actions.
79. Satisfaction is the elementary component to mental and physical gratification sought, and once we have achieved this, we can appreciate it even more in its manifestation. Is is obvious that satisfaction expressed is a part of our human nature.
80. The interest that we share is associated to the preservation of the mind, body and soul of which are paramount to our present stability. We must learn the lesson of what satisfaction is meant to be and what is its genuine necessity.
81. Therefore, the logical conclusion made is that any actual form of satisfaction is truly acknowledged, as the fulfilment of our essential composition. We must still be mindful about the cause and effect of our desires and pleasures.
82. This point conveyed, would seem reasonably effective to us, within the perspective proposed and rationalised through our mind. Our mind must be stable, so that it can be rational. This is fundamental to not only the mind, but to the body and soul also.
83. Indeed, nothing is exactly perfect, and the state of satisfaction is imperfect within its condition. It cannot function alone. It requires the interaction of the mind, body and soul to assist it. Ergo, we should accept this imperfection.
84. The immeasurable need outweighs the imperceptible doubt that could delay our actions, and cause us to be consumed in vices that unnecessary are immoral. It is important that we know that we cannot seek our satisfaction without understanding its purpose.
85. We can declare our total satisfaction, as a relevant matter to the concept of eros, but it does not exclude the irrationality of impulsive behaviour. Verily, it is exactly that impulsive behaviour that we must be aware about its presence.
86. To rationalise the idea that our body, mind and soul require satisfaction is accentuated in its necessity and function. It is not difficult to accept such an idea, once we have accepted through our self-awareness, the value of our body, mind and soul.
87. Perchance, we might not always reach the compatibility of love and desire, but we are prevalent to the pertinence in the clear distinction. Love is what we define it to be, as desire is as we proposed for it to mean.
88. Must we love to be satisfied? Must we desire to be satisfied? Must we have pleasure to be satisfied? These are the questions that we must discover for ourselves and questions that we ask ourselves. What is necessary for us to know is that there is not one single answer for these questions.
89. When we discover those answers, then we can attempt to explicate the need for satisfaction. It is not intended to be anything less than what we seek from it. Therefore, we should not expect satisfaction to be something magical or unrealistic in its essence.
90. Satisfaction can insinuate countless things in life, and provide for us as well, the ability to better understand its necessary purpose. A purpose of which eventually, we often discover is much more practical than excessive in its true function.
91. Abstinence is not any concept of philosophy established, because the conviction is merely religious in its practice and its adherence. There is no real need to restrain the mind, body and soul, from the enjoyment of pleasure or its satisfaction.
92. To refrain from any pleasure is to constrain the natural proclivity for human satisfaction and human desire, which are part of our natural expression. Why should we forbid ourselves from experiencing satisfaction, when we are rational and ethical in our comportment?
93. The Oracle considers this drastic measure as an abominable contradiction presented, against the natural disposition of mankind. Pleasure is a natural part of our human nature. It should not be considered immoral, when the desire is not immoral. It is the person that is acting immoral.
94. It would be highly regarded as a non sequitur from the beginning, because philosophy teaches us to not be excessively indulgent with things that disrupt our equilibrium and the harmony of the mind, body and soul knowingly.
95. What is considerably a sine qua non is the need to explicate the rationality behind the argument, when it is strictly philosophical in its inference. The Oracle teaches us that we should be mindful about the things that pertain to our lives.
96. From the perspective of this philosophy, satisfaction is perceived as a human necessity that must be governed only by the will of the body, the rationality of the mind and the awareness of the soul. Desire should not be something that commands us, instead, it should be something that we dictate from the beginning.
97. Hence, the logical apprehension of this concept would be in concurrence to the entirety of the principles explained of eros. We can better comprehend the Oracle by attempting to know what things attract our desires and pleasures. Ultimately, what brings us satisfaction?
98. The actual confirmation of this process would be expanded, within the orations and the principles of philosophy. It is clear that satisfaction is something that for the most part, the majority of people in the world have experienced at one time in their lives.
99. Our past, present or future relationships established are fully determined, by the desire and expression of our satisfaction. Until we have reached the point of our self-awareness, then we shall continue to ask questions about satisfaction.
100. The fact that we are people that possess the capacity for rational thinking, allows us to better understand our mind, body and soul. Introspectively, satisfaction is the preferable resumption of the ultimate state of human enjoyment and of the embodiment of eros.
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