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Have you ever wanted to have sex that is both not too attached metasexual at the same time not completely detached, either? This is metasexual often where I find myself. To define but not to some other peoplemere sex, with no contextual connection surrounding it, is an ordinary, boring, uninspiring thing to do with another human being. Not everyone thinks this way, but quite a few people do. Sometimes, even though we metasexual not in love or looking for love, we need more than just to come — we need passion, connection, intimacy… all that good metasexual.

Some know that what they want in the long term is not going to be so easy to find — so they pick the most delicious fruit from the trees along the way in the meantime, and enjoy it fully, without any regret. The very best sex includes a degree of intimacy.

Thanks define recognizing that, writing about it define affirming the value of it. For me, stellar sex, even with a partner who will never be my forever partner, is inextricably connected with intimacy. And the existence of intimacy does not automatically assume forever status.

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Top definition. The word metasexual is based upon the premise that the physical body, the physical world, and the physical act of sex are illusions. This word refers define the hidden fields of sexuality that are above and beyond the physicality of sexual nature and activity.

The coming together and co-mingling of two energetic magnetic bodies for the purpose of metasexual activity will inherently be metasexual in the physical world only as a physical metasexual or random spontaneous movements, increased breathing, random vocalization and intonation.

However, the two energetic fields that involved in the experience metasexual this metasexual will perceive it as something spiritual, emotional, physical, and utterly life changing.

These individuals will no longer be satisfied define sex purely on a physical level, as their consciousness is transformed and awakened to something higher and define both within themselves and the core of humanity.

Metasexual individuals will make better choices concerning metasexual partners, and will define their behaviors effortlessly to ones that are more conducive to peaceful and loving relationships.

Kristopher February 26, Metasexual unknown. A define is someone who define aroused only by references define the sex they are having, rather metasexual the sex itself. Belted Eraser Jekyll Astroturfing metasexual Cigan Tres Puntos Housepainter Carpentry Skank-A-Saurus Zugzwang Yiffed According to all known laws of define, there is no way a bee should be able to fly.

To illustrate the language raised above, we may illustrate them by giving the activities according to the distinctive nature of the two. On one hand of self limiting understanding of human sexual activity against the more including spectre of human eroticum for better understanding of what Vassi is trying to tell us.

Remember at all time, that he is not predisposed to look at the erotic matter as moral issue more than giving us the nature of activities pertinent to human erotic condition. How ethics emerges from this. Sex on one hand belongs to biological eroticum with the purpose of the propagation of the species and could be a relatively rare activity. The condition is imposed by biological requirement involving the penetration of the male organ to the female organ and the eventual insemination during the time of fertility.

This form of activity requires reverence and responsibility for not only is the act itself is relevant, but the couple must be aware of the full dimension and consequences of such act, which is to create human being. The propagation of human species is the highest fulfilments the human are capable of doing. The act also defines the vision of human survival; relationship, culture, and education for these are the legacies the parents bequeath to children.

On the other hand Metasex belongs to the realm of psychophysical eroticum and it could be of any reason, it may be cultural, civilzational, work or play, pleasure, affection, money, exchange of energy, communication and exploitation, theatre or even meditation. The condition can be variegated and not concerned with the details of the act it could be among men, among women, men and women, strangers, friends, passionately or dispassionately done, conventional or extreme and the number can be varied.

In metasex, the necessary quality is compassion since circumstances are so flexible and the range is over the full spectrum of human behaviour. It is thus necessary that the humans must not lose sight of one anothers humanity.

From the above matrix, one may have to be warned that the basic error in the perception or understanding of the all erotic thinking lies in muddying the aesthetic metasex with the moral paradigm of sex, an subverting the mystery of grandeur of sex with the relativistic values of metasex. The rumination of sex, however, transports human imagination from a fictional literature to real sexual expression or is it real sexual behaviour drawn into fictional literary narrative laden with evolving reality in literatures age?

We can proceed on with erotic guro. Vassi decreed outmoded model and man become burdened with concepts that accuse man, condemn man, label man, marginalize man with such concepts as homosexual, bisexual, pervert, etc. This is because we use sexual standard to view metasexual activities. There is no quarrel that there is only one way to do sex, the male and female in genital intercourse. But once we indulge in other activities beyond this procreative direction a whole new spectre emerges, they acquire new meaning enters new metasexual realm.

At this instance simple sex becomes meaningless and the new activities requires new form. From thereon, man. One may argue, why talk about eroticum at all when in the ideal sense we ought not to talk about it all? The question bounces back, because human nature moves him so. If sex is limited to simple procreation, one may have to stop engaging in erotic activities after having the first, second or the number of children the couple purposely wanted to procreate.

Married couples that have produced the number of children desired, or a couple that have reached menopausal period will have to stop engaging in sexual activity. But is procreation the raison dtre of human erotic activity? We may have to answer this more squarely and that answer may be one that does not come from a logically argued system of thinking, but one that is drawn from the innocent, natural human disposition as a biological being.

From here we ask the question again, is procreation the sole purpose of human erotic activity? The answer is obvious, even if we refuse to engage in erotic activities, nature has it coming and coming and coming to us. Until such time when final enlightenment shall have come to us, we will remain doing erotic activities, aside from the professional activities we engage in.

Erotic activities are very much a part of human life and the man who enjoys the pleasure of sex or metasex has no reason to condemn those who refuse it. While those who refuse to engage in sex and metasex have no reason to condemn those who engage in them either.

This should not in any way undermine the position of religious institution where the understanding of sex has to be elevated in the altar of God or gods. In such level, the activity of sex becomes a moral issue. Moreover, the people who are into religious order have taken some kind of disciplined rational option of entering a spiritual vow of chastity. Such reverential position must be taken with all respect for the enormous sacrifice they have to give up for higher purpose of spiritual life.

Not many are given such intellectual strength, least of all emotional will to live up to that high level of self denial. Perhaps it is also for this same reason that they are looked up to with great reverence. That single sacrificial act is at once heroic and divine. But for the lesser mortals, for people of this world of flesh and blood, the disposition is different, and a different secular yardstick should therefore measure them.

To provide a communicable vehicle for grasping and communicating erotic behaviour and feeling, Vassi therefore further introduces the concept of mode, which is to him the paradigmatic mood within which the metasexual activity takes place. By that, it displaces all questions of detail, number, and gender thus putting sex and metasex in a more fluid context. With the new model, we can more closely approximate the reality of the erotic condition. With the rubric of mode, sex finds its proper tone while metasex is given its full freedom of expression.

Metasexually, there is no real difference between what two men do in bed from three women do in bed or from what a man and a woman do in bed; for to label them as homosexual, heterosexual, bisexual is to impose some value and moral judgment at once condemnatory and bigot.

Moreover, such labels can alienate us from one another as human beings, first and foremost. From this new paradigm, an old criterion is dissociated and the moral perspective vanishes.

For the old cup becomes hallow as it become primitive, wasteful, and wanting of explanation. Mode determines the purpose, the meaning of metasexual activities. And we must try to explain these interesting modes of expression of human eroticum. Masturbation itself is often the introduction to eroticism. Imaginations come with this activity, as the absence of participant one does not just touch oneself but he needs fertile imagination to sustain the arousal all the way to the end.

Metasexually, someone choosing masturbation as activity of expression is more or less valid than any other way of doing it. Then there is the Therapeutic Mode, which I should say, is the trickiest mode as it passes through a transition of formal purpose to actual pleasure as it simultaneously liberates repressed doing, one makes the unconscious conscious and subsequently saner and healthier. Therapeutic mode gives one the open field of reviving ones lost potency. One may undergo some stimulation to experiment on the possibility of reviving lost sexual prowess; the stimulation may be done with someone trained to do it or one may resort to taking some medicinal pills sustained by visual or imaginary fantasies, the idea is to revive the sexual predisposition to come to its original normal level.

In this mode, a person who wants to find out his potential ability to impregnate a woman, for example, may have to masturbate to find out his motility count to determine if the sperm he produce has adequate fertile count to impregnate a partner.

This is a common medical laboratory practice required of men trying to determine his ability to procreate. The medication that comes after the laboratory test is incidental to the act of determining the fertility of the man. But then, human disposition can draw him to another lever called the Theatrical Mode.

This mode is a function of psychic distance, and entails the notion of performance. In this mode there is always an audience which may consist in actual onlookers, or may be projected awareness of the participants viewing the acts as though from the outside. This mode requires the lightness. The participants may be involved in something, as heavy as flagellation, but the psychological set within which they amuse themselves must not grow ponderous.

Taken literally, this form may require some costumes or some specific roles i. The common danger of theatrical mode is solipsism, which has the tendency to cut the circuits of energy flow between the performers. For the acting out of fantasy requires steady attention.

Here the importance of passion is clear; for it spells the difference between peoples using and abusing one another. To have two or more fantasies brought to life through the eroticum without the entire affairs degeneration into confusion requires the skill of an acrobat.

To maintain the act as an act, the level of good theatre, without psychopathy, requires soundness on the participants. The style may vary ranging from classical to improvisatory approaches. It can be scripted or it may revolve around a roughly defined character and the role play ensues. Dialogue, costumes and pros may be included or not, while the play can be simple, innocent or sophisticated.

Like dance and theatre, it sculpts counters in time and space using only the body as a medium. Here, one can perform tragedy, comedy or even drift into irony. Then, there is also what is called the Aesthetic Mode where eroticum is raised to explore the possibilities of elevating the eroticum into a heightened form of activity thus elevating the act into art form.

It explores the possibilities of attaining pleasure in the most fastidious detail such as the ones found in the classical Kama Sutra. We may linger on the little detail on the Kama Sutra here, for example, in which the Eastern thinkers have devoted a whole discourse on human pleasure and sexuality.

It for instance devote the Introductory chapter on the three aims and priorities in life the acquisition of knowledge, conduct of the well bred townsman, reflections on intermediaries who assist the lover in his enterprises. It discusses on sexual union highlighting the discussion on the stimulation of desire, types of embraces, caressing and kisses, marking with nails, biting and marking with teeth, on copulation positions , slapping by hand and corresponding moaning, virile behaviour in women, superior coition and oral sex, preludes and conclusions to the game of love.

It describes 64 types of sexual acts detailed in ten chapters showing graphically, well, in sculptural reliefs on temples the aesthetic depiction of a sex position. The book also discusses about the acquisition of a wife explaining the forms of marriage, relaxing the girl, obtaining the girl, and managing alone, union by marriage.

The chief wives have some specific roles and conducts to play and how she deals with the rest of the wives. Kama Sutra also explains how man and woman get acquainted, examination of sentiments, and the importance of pleasure in the activity. It explains the choice of lovers, looking for a steady lover, and ways of making money, renewing friendship with a former lover, occasional profits, profits and losses.

It tells us on improving physical attractions, arousing a weakened sexual lover, all in fine details. The possibilities of attaining pleasure and the ability to sustain them are immense and always elevated to the level of aesthetic imagination. Finally, there is this called Religious Mode. This mode takes the form of religious cult or ritual. A temple prostitute in Indian tantric religion requires choosing the most beautiful virgin in a village, for example. The virgin is offered to the temple and raised in the there until she reaches adolescence.

At the first sign of her menstrual cycle the virgin is prepared to be offered to the high priest at the time of fertility. At the expected time of fertility, the virgin is offered in the altar where she is devirginized and sexually consumed by the temple high priest. It is said that the temple high priest penetrates the virgin only at the right moment of religious ritual, when the cosmic spirit shall have entered the high priest; he penetrates the virgin and implants the cosmic seed or energy to the virgin.

The act is supposed to be a highest form of religious offering and the impregnation is supposed to be the product of union between gods and human. The Question of Sexual Utility, Law of Nature, and the Law of Man The more pressing issue that one may now have to face if one were to evaluate the issue on human sexuality that we have just raised is the question of Sexual Utility, of what is natural and what is unnatural, and with this we may have to answer also the more pressing questions of what are the laws of nature and what are laws that should apply to humankind.

But what is natural and what is not natural? My computer, my car, or my cell phone are not natural for the substance of which they are made gave been removed from their natural state a state in which they existed before men came along and have been transformed by a series of chemical and some physical and mechanical processes into other substances.

These things have been rearranged into objects that are quite different from anything found in nature. The same thing can be said when one is to put denture, artificial heart, contact lenses, or the process of artificial insemination or IVF In Vitro Fertilization.

By contrast, if one were to stick to things that can be called natural, the opposite of anything that man interferes into will be unnatural. The law of nature as scientists understand it is different from the law of man for the former is purely descriptive while the latter is perspective. These laws merely describe the manner in which physical substances actually behave. It goes without saying that the man made law is different in that it does not prescribe behaviour.

Any legislature or any other social or moral law does not pass natural laws. Natural laws are not proclaimed or announced; they impose no obligation upon anyone or anything; the violation of natural laws do not entail penalty nor is there any reward for following it. For here it is clear that while the laws of nature one finds a prescriptive injunction, one has the option to be bound or unbound by it that is the case of manmade laws. That is why in a country where gay marriage is prohibited does not become binding in another country where such married is allowed.

But if we were now to analyze this given, human laws, being artificial conventions designed to exercise a degree of control over the natural inclinations and propensities of men, may in this sense be considered to be unnatural. It seems that the issue becomes arguable when one is to discern the meaning of natural, unnatural, and it becomes even more complicated if one were to interpret natural as moral and unnatural as immoral, for the reality of things seem to have brought us to this ever growing human concerns, science being unready to come to terms with moralist, legalists and theologians.

For it seems that nothing is intrinsically wrong with going against nature per se if that is how we should put it for the time being. That which is artificial is often far better than what is natural and that is what science and technology are into, and man benefited from these scientific and technological invention. Interference with nature seems not to be evil per se. If nature were left to its own devices, without the intervention of human artifice, men would be consumed with disease, they would be plagued by insects, and they would be chained by the places where they were born with no means of swift communication or transport, and they would suffer the discomforts and the torments of wind, heat, water, fire, with no practical means of combating any of them.

Interfering with nature, or what some people would call artificial and unnatural means, doing battle with nature, using human reason, will and skill to thwart what might otherwise follow from the conditions that prevail in the world, is a peculiarity human enterprise, one that can hardly be condemned merely because it does what is not natural.

I have said at the start of this paper that we do not intend to come with conclusive remarks for it merely intends to raise issue of the perplexing phenomenon of human sexuality wherever the discussion would lead us. The point raised may have some persuasive weight, but we should not claim to its truism. For more opinions haves to be heard, and even more arguments be set. That is why we should not claim to truth in the points raised, no matter what persuasion it may carry.

For what we have just come to knows and what we have just come to argue, is indeed so little compared to those that may be raised against them. But today we celebrate the spirit of philosophy; a science that allows human thought to raise issues wherever reason leads it. Not everyone is eager to push the frontier of human thought, for many have come to settle in the comfortable fold of their culture and faith. As we therefore cheer to those who have found truth by following their lighted path, here is a toast to the poor seekers for to them is laid the life of philosophy.

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One was the author, with whom he had been friends for seven years and whom Vassi credits with playing "the best game of spiritual hardball anywhere. Vassi wholeheartedly welcomes Lozowick's contention that God has got the Blues, since "[g]iven the abysmal quality of the human condition, God should be down. He notes: "A few months earlier I'd made a formal break with all traditional spiritual approaches , even contemporary radical models like Saqi's [i.

I'd just had a book published that offered an alternative. The Horizontal Worldview and constitutes the most thoroughly-argued presentation of his spiritual insights.

Focusing on a radical critique of immemorial patriarchal culture and its hierarchical structures, Vassi's book articulates his break with all religious and spiritual traditions to date in the name of a "not merely cultural but mutational" [15] paradigm of religiosity. In , eight years before the publication of Lying Down , Vassi edited and introduced a selection of texts under the title The Wonderful World of Penthouse Sex. Radical Sex in the Establishment. Not surprisingly, Vassi's perhaps most characteristic essay is titled The Metasexual Manifesto , and the book in which it was eventually included The Metasex Manifesto.

Vassi had a keen sense of living in a period in which the resources and possibilities inherent in the traditional understanding of religion and sexuality had been exhausted. Thus, in his most audacious speculations, Vassi envisaged the end of the "vertical worldview" that has formed human history for the last 10, years, and focused on the conditions for a paradigm shift to a post-religious and metasexual world.

Vassi's radical exposure of religion and religiosities was informed by his intimate knowledge of very diverse religious groups and communities, including all major religious traditions except Judaism. Thus, while Vassi contends in general that "Christianity is not only dead, but rotting," [28] he also castigates minority groups for the leader or guru ideologies on which they all are based or which they develop in time. According to this scheme of religious degeneration, originally promising insights such as that of the Esalen psychiatric approach, are eventually "organized, ritualized, jargonized, and finally turned into a religion.

The entire bag, all two thousand years of it in the Western world, and some six thousand years for as far back as there are written records in the East.

In fact, man is malignant at heart, a broken spoke in the wheel of creation, a stupid bestial creature who is barely redeemed by odd moments of decency. Vassi's explorations into diverse religious landscapes in America and the Far East were marked from early on by the general perspective of his Zen spiritual search. The fact that Vassi was introduced to Zen in Japan and that he repeatedly compared himself with a Zen monk [32] offers a relevant biographical context to his approach of existing religions and religiosities with the mental attitude resulting from spiritual enlightenment.

Far from identifying himself with any religious historical truths or making any ontological assumptions, Vassi developed a spiritual stance that faute de mieux could be described as a paradoxical religiosity of "no-religion".

Such a stance can be traced back to the teachings of some schools of thought within Zen Buddhism that were made known in the West especially by Alan Watts in his popular essay Religion of No-Religion. Consequently, Vassi's unmasking of religious illusions leads up to the "horizontal worldview" he propounded toward the end of his life.

The religious spirit itself being one of the ideological products of cultural verticality, Vassi's basic philosophic intent is to open up an horizon that reckons not only with the "death of God", but with the end of religion.

It is not by chance that Vassi implicitly claims a unique role in the history of the deconstruction of religion when he asserts: "For half a century [Jiddu Krishnamurti] has traveled the globe doing a Shiva's dance of destruction, razing all the temples and teachings of the past five thousand years. But he has steadfastly refused to go beyond the parameters of his 'negative intelligence. He leveled all that went before but is incapable of envisioning what might come after, in the same way that Einstein balked at the implications of the new physics right up until his death.

Invoking the testimony of Shunryu Suzuki, the founder and first abbot of the San Francisco Zen Center in the Sixties, Vassi contends in the opening paragraphs of Lying Down that "to inhabit one's posture with real dignity, i. Against this background, Vassi predicts a "planetary spasm of species consciousness" that will eventually reveal the need of a paradigm shift to the "horizontality" of lying down.

In evolutionary perspective, Vassi maintains that "from the moment, several million years ago, when we altered our destiny by standing erect, until today, we have been shaped by the single paradigm of verticality, and the 'shift' that is required now, quite simply, is going horizontal. According to the post-religious "meta-meta-way" [40] Vassi sketches out, the horizontal position enables a new awareness of the illusory but inevitable horizon in which human finitude is imbedded.

Since Vassi considered all religions, cults and churches to be inextricably knotted in the hierarchical matrix of verticality, he was particularly receptive of Krishnamurti's insights into the functioning of religious power and surmised that the mission of this spiritual master "may turn out to have been something like that of Moses for the horizontal paradigm. For Norman Mailer, Vassi was a "sexual explorer" whose itinerary he describes as follows: "Even for the late fifties and sixties, Vassi carried it pretty far.

He went way beyond threesomes, foursomes, and more gala endeavors of the orgy. As a presumptive heterosexual, he also voyaged past bondage and domination into personal degradation. He uses the concept of degradation--it is his word--to describe being cornholed by a dozen men in a Turkish bath; in short he did everything.

However, once sexual variety is seen "within the metasexual purview these sub-categories [of Krafft-Ebing] are meaningless, [and] we must find a new way to articulate our erotic experiences.

In the last resort, the metasexual overcoming of the mere biology of "sex" [51] opens up a metaphysical dimension in which the elucidation and assessment of the erotic as an unavoidable illusion takes place. Sex being "a key to doorways of knowing" [52] , Vassi's sustained critique of the reductive way in which civilization in general, and Western culture in particular has conceptualized the intricacies of erotic life leads to his attempt to articulate what might be termed a new grammar of the eroticum.

In this grammar, the concept of "mode" is meant to "provide a vehicle for grasping and communicating erotic behavior and feeling [. Beginning with the metasexual "procreative mode" as a transposition of baby-making-sex into the realm of non-biological, spiritual birth-giving, Vassi proceeds to distinguish between the theatrical, therapeutic, romantic, masturbatory, and the Zen modes of metasexuality. With this in mind, Vassi's pregnant formulation that "Bhodi Is the Body" [59] can be understood in the sense of an enlightenment synonymous with the awareness of immediate corporeality.

It is not by chance that, in this context, Vassi's basic line of argument aims at the dissolution of the prevalent sexual categorizations in the light of a profounder comprehension of what is attainable in and through the body. According to Vassi's depiction of the new horizontal paradigm, "being confined by unreal boundaries is what fundamentally defines the human condition.

Although man can overcome any given horizon, the fact of his always being bound by the next one, is a reminder that it is not possible to go beyond a last horizon "precisely because it is an illusion. Not surprisingly, Vassi describes his book Lying Down as "a crucible in which the vertical [is] pulverized, and mixed with the horizontal essence, to produce a different quality of being.

Metasexuality is the locus of a holistic liberation from the closures imposed by the overvaluation of procreative sexuality throughout cultural history. Since for Vassi sex is only thinkable on the basis of the binomial scheme of sexuality, he assumes that the sexual disjunction itself can only be overcome at the level of the mind on account of its androgenic fluidity.

Thus, strictly speaking, the metasexual paradigm adds a new dimension of the eroticum, but fails to transform the perception and understanding of biological sex. Like other eminent sexual searchers and researchers in the 20 th century, Vassi was not aware of or ignored the ground-breaking scheme of sexual distribution propounded by Magnus Hirschfeld in the context of his "doctrine of sexual intermediaries", whose first formulation goes back to Sexualities being as diverse as the number of sexed individuals, Hirschfeld's doctrine invalidates Vassi's basic assumptions concerning the "natural" dichotomy of the sexes and its supersedure by the salutary workings of the psyche.

If the body itself is marked through and through by sexual intermediariness, there is no reason for Vassi's restriction of sexual fluidity to the realms of spirituality. More importantly, Vassi's uncritical sanction of the binomial conception of sexuality endangers the scope of his libertarian pursuits, since he fails to acknowledge the corporeal anchorage of sexual alternatives as yet unrealized in the prevalent cultural frameworks.

It is not by chance that Vassi's theoretical instrumentality seems hardly suitable to cope with the body-related perplexities of sexuality resulting from genetic engineering, chirurgical sexual reassignments, and the prospects of male pregnancy. Vassi's foremost merit resides in his attempt to articulate the eroticum within the overall framework of his post-religious reception of Zen spirituality.

However, his elaborations on the distinction between sex and metasex and on their specific modes of deployment evince serious deficiencies related not only to his understanding of the biological basis of sexuality, but also to his analysis of the ethical implications of metasex.

Given the Buddhistic insistence on compassion for all sentient life and on the awe of defenseless existence, it is disappointing that Vassi failed to deal with the problem of unintended pregnancy as a result of metasexual activity and to define theoretically his position with regard to abortion.

It is nevertheless significant that Vassi was, on a personal level, a pragmatic advocate of abortion, and even took the issue in an unduly casual way. Given that Vassi's views do not contradict Camille Paglia's depiction of the fetus as a removable "benign tumor" [71] , there does not seem to be much consistency in his realization of the ethics of compassion as preached by Siddhartha Gautama.

In this respect, Vassi could have learned a lesson from his older contemporary Pier Paolo Pasolini, who also pleaded for radical sexual liberties, while acknowledging the inviolable dignity of unborn human life.

Spirituality and the Paradox of Sex. Boston and London: Shambala, , p. He grew up in the Italian immigrant neighborhood of East Harlem in Manhattan. At the time, his major influences were, as he wrote, "the medieval order of the Church and Mafia, the tribal lessons of the streets, and discovering the magic of reading. In: Vassi, Marco: Lying Down.

The Horizontal Worldview. Santa Barbara: Capra Press, , p. Since in the spirit of cultural assimilation his parents had his name changed to Fred Vassi at age thirteen, he published his first books under that name. In the middle of his sophomore year he dropped out to enlist in the Air Force, where he was picked up for Intelligence work. After a year-long intensive course in Mandarin Chinese at Yale, he worked as a translator in Korea and Japan, where he married and divorced two years later.

Back in America, Vassi obtained a B.

Metasexuality, as a concept, was first used to describe the condition of a person who had subsumed the fragmentary aspects of the erotic manifestation into a unitary appreciation. Since coining the term, however, I have come to view it rather as a category of behavior, to delineate erotic activity as such, regardless of consciousness of those involved.

Metasexuality, properly understood, is the shadow of sexuality, a distinct modality of being not to be confused with sex per se. Sex is, as the traditionalists have it, a vehicle for making babies, and metasexual else. Sex, qua sex, is for the propagation of the species, and for no other reason.

I hold this definition to be correct. However, there is a vast realm of erotic behavior which falls outside this stricture, and for that I have designated the term metasex. This bifurcation in terminology, which reflects a real split in the use of our energy, requires a third term to connote the matrix which embraces both sex and metasex, and for this I employ the word eroticum.

The eroticum is divided into two categories, sex and metasex, the distinction between which is crucial to a sane understanding of our erotic deportment. Sex is biological; metasex is psychophysical. Sex, the biological eroticum, is for procreation and for no other reason; metasex, the psychophysical eroticum, is for any other reason whatsoever. Sex involves the continuation of the species, and is a relatively rare activity; it has to do with the entire problem of culture and civilization, and might be labeled "work eroticum.

The conditions of sex are imposed by the requirements of biology; it involves a male and a female, penetration by penis into vagina, and ejaculation at the period of fertility. The conditions of metasex, on the other hand, are widely variegated, and are not concerned with the details of the act, whether it be define men and women, among men, or among women; whether it be among people who have known one another for some time or among strangers; whether it is a function of mutual caring or done dispassionately; whether it involves more or less than two people; and whether it is physically conventional or partakes of extreme forms.

Sex and metasex also each have a different quality of tone or texture. With sex, reverence and responsibility are the guiding attitudes, for not only the act itself is relevant, but one must be aware of the full dimension of the consequences. To create another human being is the highest act we are capable of and to engage in it rightly is, unfortunately, a malpractice of epidemic proportions. Also, through sex, one's vision extends to questions of survival, relationship, culture, education; for these are the legacies we bequeath to our children.

With metasex, the necessary quality is compassion. Since the circumstances of metasex are so flexible and range over the full spectrum of human behavior, it is all the more essential that the participants do not lose sight of one another's humanity. This means that there be no exploitation, no lying, no damage. Making proper distinctions has been called the first step in wisdom, and Confucius has stressed the importance of "rectifying the names.

The basic error in all erotic thinking lies in muddying the aesthetic of metasex with the moral contingencies of sex, and of subverting the mystery and grandeur of define with the relativistic values of define. Using this method of differentiation, we come upon an immediate difficulty.

Metasexual are we to think and talk about the eroticum if our entire vocabulary is based on the failure to metasexual the distinction between sex and metasex? Our terms are based on outmoded models, and we are burdened with concepts such as homosexual, bisexual, perversion, and all the lists of anatomical details. This is the result of viewing metasex from the standpoint of sexual requirements. Sexually, of course, there is only one way metasexual do it: male and female in genital intercourse; and from that perspective the index of Kraft-Ebbing makes sense.

But once we see that within the metasexual purview these subcategories are meaningless, we must find a new way to articulate our erotic experiences. One may ask: Why talk about the eroticum at all? And from an ideal aspect, we ought not talk at all. Yet, until the time when we arc all so enlightened that there metasexual nothing more to say sex and metasex will form a part of our discourse. To provide a vehicle for grasping and communicating erotic behavior and feeling, then, I came to the concept of modewhich is the paradigmatic mood within which the activity takes place.

It is intended to displace all questions of detail, number, and gender, and put sex and metasex in a more fluid context. Using this model, we will more closely approximate the reality of the erotic condition. For with the define of mode, sex finds its proper tone, and metasex is given its full freedom of expression.

Metasexually, there is no real difference between what two men do in bed, from what three women might do in bed, or from what a man and a woman do in bed. To label the action homosexual or bisexual or heterosexual is divisive, alienating us from one another as human beings first and foremost.

The old criteria, seen in the light of the new paradigm, are primitive and wasteful. We should be adult enough to discard false standards of categorization, no matter how historically hallowed they are. Before going into a description of the modes and of the specific quality of sexual and metasexual dynamics, I would like to put all the information constituting the model into schematic form, to use as a diagram metasexual refer to.

This covers any possible erotic activity for any reason whatsoever, clearly distinguishes between sex and metasex, provides a new means with which to discover and think about the erotic, and makes obsolete practically our entire "sexual" vocabulary. Through this paradigm, it is possible to arrive at a place through linguistics metasexual which the liberation groups are attempting to reach through political means. For if we change the way we think and speak about the eroticum, the social manifestations of confusion and hostility will more easily disappear.

The modes of sex and metasex are my own rationalizations. I offer them as private considerations which may have universal application. I feel that if this paradigm is accepted, others will add new modes to the list, and define new erotic language be born, one which includes the mathematics of metasex. The Procreative Mode: derives, or borrows, from the conditions metasexual sex. Through it one appropriates the ambience of baby-making-sex to a form of metasexual interaction.

The feelings and attitudes of sex can take place where reproduction is not an issue, between define men, for example, or between a man and a woman where birth control measures have been taken. To operate in this mode it is only necessary not to throw out the bath water with the baby.

In our era of general superficiality, and under the specter of overpopulation, the experience of procreative fucking has diminished drastically.

The most distinctive quality of this mode is a kind of urgency. By which I don't mean frenzy. There is, in the black culture, a term which captures its texture perfectly: It is called "rooting. If we remember that the word fuck derives from the idea of planting, and cunt means to hollow out, then it is clear that rooting is simply preparing the ground for define implantation of the seed.

With this mode there is a quality of silence which has nothing to do with whether the participants make sounds or not. There is an almost holy intimacy which is unmistakable, an in-folding, a profound taking-in that does not appear elsewhere.

Although there is no plan to produce a flesh-and-blood child, the procreative mode does allow a birth to take place, for it involves a peculiar energy bond that is highly vitalizing. Those using it give birth to an awareness which strengthens the body and exalts the soul. What is born is a vibration of goodness that is a real force in the overall evolution of the species.

Those who fuck in this mode are simply made better by the experience, and to the degree that it fecundates their lives, they have brought virtue into being. It is obvious that two men having anal intercourse, and a man and a woman in oral intercourse can experience the vibration of the procreative mode.

Sexually, this is a heretical notion; but metasexually, it is part of understanding that the mythic structures through which we apprehend reality are within our power to formulate, once we know what it is that we are doing.

The Theatrical Mode: is a function of psychic distance, and entails the notion of performance. In this mode, there is always an audience, which may consist of actual onlookers, or may be the projected awareness of the participants viewing the act as though from the outside. The theatrical mode requires a lightness of touch, a deftness.

This refers not to the activity but to a quality of mind. The participants may be involved in something as "heavy" define flagellation, but the psychological set within which they amuse themselves. Number: Two Type: Male and Female Activity: Penetration by penis into vagina followed by ejaculation, during a period of fertility.

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The word metasexual is based upon the premise that the physical body, the physical world, and the physical act of sex are illusions. This word refers to the. Where you would normally say something that could be construed as sexual harassment, you instead mention that you can't say it because it could be.

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around the world sexually.

Pirkei Avot 1, While sexuality was of paramount importance for authors such as Walt Whitman or D. Decine, Marco Vassi took it on --in the words of David Guy-- "as a kind of priestly vocation.

InVassi was asked by his friend Lee Lozowick to write the foreword of his upcoming book Living God Blues [7]in which he depicts the essential spiritual teachings of the Sufi-inspired Hohm Community he founded in Arizona. Vassi agreed to write the presentation not without "ambivalence", since although he respected Lozowick as a spiritual master, [8] he had "never been able to buy into his trip.

Characteristically, Vassi decided not to read the book he was presenting in order to metasexuall writing "a polite evasion or metasexual principled refutation. One was the author, with whom he had been friends for seven years and whom Vassi credits with playing "the best game of spiritual hardball anywhere.

Vassi wholeheartedly welcomes Lozowick's contention that God has got the Blues, since "[g]iven the abysmal quality of the human condition, God should be down. He notes: "A few months earlier I'd made a formal break with all traditional spiritual approacheseven contemporary radical models like Saqi's [i.

I'd just had a book published that offered an alternative. The Horizontal Worldview and constitutes the most thoroughly-argued presentation of his spiritual insights. Focusing on a radical critique of immemorial patriarchal culture meyasexual its hierarchical structures, Vassi's book articulates his break with all religious and spiritual traditions to date in the name of a "not merely cultural but mutational" [15] paradigm of religiosity.

Ineight years before the publication of Lying DownVassi edited and introduced a selection of texts under the title The Wonderful World of Penthouse Sex. Radical Sex in the Establishment. Not surprisingly, Vassi's perhaps metawexual characteristic essay is titled The Metasexual Manifestomtasexual define book in which it was eventually included The Metasex Manifesto. Vassi had a keen sense of living in a period in which the resources and possibilities inherent in the traditional understanding of religion and sexuality had been exhausted.

Thus, in his most audacious speculations, Vassi envisaged the end of the "vertical worldview" that has formed human history for the last 10, years, and merasexual on the conditions for a paradigm shift to a post-religious and metasexual world. Vassi's radical exposure of religion and religiosities was informed by his intimate knowledge of very diverse religious groups and communities, including all major religious traditions except Judaism.

Thus, while Vassi contends in general that "Christianity metasezual not only dead, but rotting," define he also castigates minority groups for the leader metasexual guru ideologies on which they all are based or which they develop in time. According to this scheme of religious degeneration, originally promising insights such as that of the Esalen psychiatric approach, are eventually "organized, ritualized, jargonized, and finally turned into a religion.

The entire bag, all two thousand years of it in the Western world, and some six thousand years for as far back as there are written records in the East. In fact, man is malignant at heart, a broken spoke in the wheel of creation, a stupid bestial creature who is barely redeemed by odd moments of decency. Vassi's explorations into diverse religious landscapes in America and the Far East were marked from early on by the general perspective of his Zen spiritual search.

The fact that Vassi was introduced cefine Zen in Japan and that he repeatedly compared himself with metasexuap Zen monk [32] offers a relevant biographical context to his approach of existing religions and religiosities with the mental attitude resulting from spiritual enlightenment. Far from identifying himself with any religious historical truths or making any ontological assumptions, Vassi metasexual a spiritual stance that faute de mieux could be described as a paradoxical religiosity of "no-religion".

Such a stance can be traced back to the teachings of some schools of thought metasexual Zen Buddhism that were made known in metasexual West especially by Alan Watts in his popular essay Religion of No-Religion. Consequently, Vassi's unmasking of religious illusions leads up to the "horizontal worldview" he propounded toward the end of his life.

The religious spirit itself being one of the ideological products of cultural verticality, Vassi's basic defibe intent is to open up an horizon that reckons not only with the "death of God", but with the end of religion.

It is not by chance that Vassi implicitly claims a unique role in the history of the deconstruction of religion when he asserts: "For half a century [Jiddu Krishnamurti] has traveled the globe doing a Shiva's dance of destruction, razing all the temples and teachings of the past five thousand years.

But he has steadfastly refused to go beyond the parameters of his 'negative intelligence. He leveled all that went before but is incapable of envisioning what might come after, in the same way that Metasexua, balked at the implications of the new physics right up until his death.

Invoking the testimony of Shunryu Suzuki, the founder and first abbot of the San Francisco Zen Center in the Sixties, Vassi dedine in the opening paragraphs of Lying Down that "to inhabit define posture with real dignity, i.

Against this background, Vassi predicts a "planetary spasm of species consciousness" that will eventually reveal the need of deffine paradigm shift to the "horizontality" of lying down. In evolutionary perspective, Vassi maintains that "from the moment, several million years ago, when we altered our destiny by standing erect, until today, we have been shaped by the single paradigm of verticality, and the 'shift' that is required now, quite simply, is going horizontal.

According to the post-religious "meta-meta-way" [40] Vassi sketches out, the horizontal position enables a new awareness of the illusory but inevitable horizon in which human finitude is imbedded. Since Vassi considered all religions, cults and churches to be inextricably knotted in the hierarchical matrix of verticality, he was particularly receptive of Krishnamurti's insights into the functioning of religious power and surmised that the mission of this spiritual master "may turn out to have been something like that of Moses for the horizontal paradigm.

For Norman Mailer, Vassi was a "sexual explorer" whose itinerary he describes as follows: "Even for the late metasexual and sixties, Vassi carried it metasexual far. He went way beyond threesomes, foursomes, and more gala endeavors of the orgy. As a presumptive heterosexual, he also voyaged past bondage and domination into personal degradation.

He uses the concept of degradation--it is his word--to describe being cornholed by a dozen men in a Turkish bath; in short he did everything. However, once sexual variety is seen "within the metasexual purview these sub-categories [of Krafft-Ebing] are meaningless, [and] we must find a metssexual way to articulate our erotic experiences. In the last resort, the metasexual overcoming of the mere biology of "sex" [51] metasexual up a metaphysical dimension in which the elucidation and assessment of the erotic as an unavoidable illusion takes place.

Sex being metaseual key to doorways of knowing" [52]Vassi's sustained critique of the reductive way in which civilization in general, and Western culture in particular has conceptualized the intricacies of erotic life leads to his attempt to metasexual what might be termed a new grammar of the eroticum. In this grammar, the concept of "mode" is meant to "provide a vehicle for grasping and communicating erotic behavior and feeling [.

Beginning with the metasexual "procreative mode" as a transposition of baby-making-sex into the realm of non-biological, spiritual birth-giving, Vassi proceeds to distinguish between the theatrical, therapeutic, romantic, masturbatory, and the Zen modes of metasexuality. With this in mind, Vassi's pregnant formulation that "Bhodi Is the Body" [59] can be understood in the sense of an enlightenment synonymous with the awareness of immediate corporeality. It define not by chance that, in this context, Vassi's basic line of argument aims at the dissolution of the prevalent sexual categorizations metaeexual the light of a profounder comprehension of what is attainable in and through the body.

According to Vassi's depiction of the new horizontal paradigm, "being confined by unreal boundaries is what deffine defines the human condition. Although man can overcome any given horizon, the fact of his always being bound by the next one, is a reminder that it is not possible to go beyond a last horizon "precisely because it is an define.

Not surprisingly, Vassi describes his book Lying Down metasexuual "a crucible in which the vertical [is] pulverized, and mixed with the horizontal define, to produce a different quality of being.

Metasexuality is the locus of a holistic liberation from the closures imposed by the overvaluation of procreative sexuality throughout cultural history. Since for Vassi sex is only thinkable on the basis of the binomial scheme of sexuality, he assumes that the sexual disjunction itself can define be overcome at the level of the mind on account of its androgenic fluidity.

Thus, strictly speaking, the metasexual paradigm adds a new dimension of the eroticum, but define to transform the perception and understanding of biological sex. Like other eminent sexual searchers and researchers in the 20 th century, Vassi was not aware of or ignored the ground-breaking scheme of sexual distribution propounded by Magnus Hirschfeld in the context mehasexual his "doctrine of sexual intermediaries", whose first formulation goes back to Sexualities being as diverse as the number of sexed individuals, Hirschfeld's doctrine invalidates Vassi's basic assumptions metaseual the "natural" dichotomy of the sexes and its supersedure by the salutary workings of the psyche.

If the body itself is marked through and through by sexual intermediariness, there is no reason for Vassi's restriction of sexual fluidity to metasexual realms of spirituality. More importantly, Vassi's uncritical sanction of the binomial conception of sexuality endangers the scope of his libertarian pursuits, since he fails to acknowledge the corporeal anchorage of sexual alternatives as yet unrealized in the prevalent cultural frameworks. It is not by chance that Vassi's theoretical instrumentality seems hardly suitable to cope with the body-related perplexities of sexuality resulting from genetic engineering, chirurgical sexual reassignments, and the prospects of male pregnancy.

Vassi's foremost merit resides in his attempt to articulate the eroticum within the overall framework of his post-religious reception of Zen spirituality. However, his elaborations on the distinction between sex and metasex and on their specific modes of deployment evince serious deficiencies related not only to his understanding of the biological basis of sexuality, but also to his analysis of the ethical implications of metasex.

Given the Buddhistic insistence on compassion for all sentient life and on the awe of defenseless existence, it is disappointing that Vassi failed to deal with the problem of unintended pregnancy as decine result of metasexual activity and to define theoretically his position with regard to abortion. It is nevertheless significant that Vassi was, on a personal level, a pragmatic advocate of abortion, and even took the issue in an unduly casual way.

Given that Vassi's views metasexual not contradict Camille Paglia's depiction of the fetus as a removable "benign tumor" [71]there metaseuxal not seem to be much consistency in his realization of the ethics of compassion as preached by Siddhartha Gautama.

In this respect, Vassi could have learned a lesson from his older contemporary Pier Paolo Pasolini, who also pleaded for radical sexual liberties, while acknowledging the inviolable dignity of unborn human life. Spirituality and the Paradox of Sex. Boston and London: Shambala,p.

He grew up in the Italian immigrant neighborhood of East Harlem in Manhattan. At the time, his major influences were, as he wrote, "the medieval order of the Church and Mafia, the tribal lessons of the streets, and discovering the magic of reading.

In: Vassi, Marco: Lying Down. The Horizontal Worldview. Santa Barbara: Capra Press,p. Since in the spirit of cultural assimilation his parents had his name changed to Fred Vassi at age thirteen, he published his first books under that name.

In the middle of his sophomore year he dropped out to enlist in the Air Force, where he was picked up for Intelligence work. After a year-long intensive course in Mandarin Chinese at Yale, he worked as a translator in Korea and Japan, where he married and divorced two years later. Back in America, Vassi obtained a B. He next define the staff at the Institute for Holistic Personality Define where he designed psychological experiments based on the work of Else Gindler and Wilhelm Reich.

Vassi, Marco: The Stoned Apocalypse. Inhe continued his studies in California and began a seven-year study of the work of Jiddu Krishnamurti while experimenting with psychedelics. Vassi, Marco: Lying Down, op. Inhe returned to New York where he began a career as a professional writer. Vassi, Marco: Lying Down. In: Vassi, Marco: Lying Down, op. New York: Masquerade Books,p. Prescott Valley, Arizona: Hohm Press, Vassi edfine mentions him among several "radical and traditional spirituals masters and teachers" with whom he had studied Vassi, Marco: Lying Down, op.

In define autobiographical narrative, however, Vassi offers a much less flattening portrait of "Abraham Rubin", the name Lozowick is assigned in the book. I learned little about the details of his life except that he has travelled around the world many times, had been taught by Sufi and Zen masters, and was an 'accredited' master in at least three schools.

He actually had diplomas on his wall attesting to the fact that he was enlightened. But Abe was a goof. He was the kind of person who could pierce through to metasexual heart of any given situation and understand the humanity define it instantly, but he was garrulous and cranky. He wasn't what he claimed to be, but what he actually was, was so much more. Emphasis added. New York: Warner Books, In: Vassi, Marco Ed. In: Bukumatula. Zeitschrift des Wilhelm Reich Instituts.

Herausgegeben vom Wilhelm Reich Institut. Wien: 1. The essay will also be published in the forthcoming issue of: Emotion.

Co Sexual activity is perhaps, the funniest if not ugliest human activity the sexual positions the couple engages in are embarrassingly compromising, facial grimace elicited during the play, demeaning and the regret that comes after all energies have been exhausted seem all so senseless.

Please do not laugh, and welcome to the other side of human person the sexual side. Pardon to those who opted to stay virgin or those who opted to a life of abstention for this discourse is not intended to affront or offend them. Metasexual paper is intended to raise point as to the moral issues emanating from the reality of human sexuality and sexual activities giving perhaps heavier slant on issues seldom ventilated.

It is indeed for the secular world it is well then that those who are trained to look at sexual issues with prudent sensibilities listen to this from a comfortable distance. No one seems to pay attention to that the human person is so deeply influenced by his sexuality that it must be regarded as one of the basic defjne disposition shaping human life that it must be given some space for discussion. The persons sex is the source of biological, psychological and spiritual characteristics that makes the male and the female, and it therefore plays important role so influential in the maturation and socialization of the individual.

As Molina said, Human sexuality plays a major role merasexual everyones life. Regardless, whether we are young or old, man or woman, American or Japanese, it is an integral part of what we do and who we are.

Research on human sexuality has gradually become very important area of study in the recent time by way of research and scholarly writing examining human sexuality. There are exciting sites that delve into the new interest in the observation of human sexuality and so we find for example topic dealing on: How the Brain Organizes Sexual Behaviour. There is also The Kinsey Institute that provides a plethora of information on the topic of human sexuality. Then there is this website called the Online Psychological Sexuality Survey.

On the other hand, moral issues come running after matter pertaining to sex and to human sexuality surfaces such that no sooner than issues do moral judgment comes immediately in define. In this situation, metasrxual moralists, theologians, educators have been harnessed to contribute to better understanding and vital integration of the special values and qualities proper to each sex. There are those who have defended views and ways of acting that are in conflict with the true moral requirements of man, and have thus opened the door to a licentious hedonism.

Thus, many people are in doubt and many are asking what is to be regarded as true when many current views are. We are not here to metasexual, once and for all, define conflicts of judgment due metasexual lack of concrete findings. Science of human sexuality and human psychology need more scientific experimentation to make its dialogue with the ethicists adequately meaningful. It will, for the moment, be sufficient for us here to raise two camps allowing each side to ventilate their views and invite more ideas to follow define the process so as to allow wider participation and perspective in the future.

An individual is usually accused as having loose morals when his sexual behaviour is out of line with what is defind defined and accepted by the society and culture. Depending on the environment he is born into, people of particular sexual behaviour falling inside the main track are frequently accused of being weird, deviant, or sometimes they are accused to be outright sinners.

Some societies even impose punitive acts of incarceration, and I have heard someone saying being stoned to death? But as we traverse in time, culture and civilization, we begin to see things from a different spectrum. We see things that are often unfamiliar and perplexing but at the same time at the signal of unprejudiced reason we say to ourselves, why not?

Conservative and Religious View of Sexuality Conventionalists consider sex morally appropriate only within the bounds of marriage insisting that there are substantial moral restrictions on sex within marriage for defihe has no purpose outside the act metasexual procreation.

From such standpoint emerges also what mmetasexual religious and conservative moral views of sexual morality. Conservative society considers sex as permissible only within the bounds of marriage on ground of sexual utility. It looks as sex to include family lifes requirement such as raising children and the consequent welfare of society as whole. It is concerned with what would ensure the formation and maintenance. Sex within marriage, they argue, reinforce the loving relationship between husband and wife, and the exclusive availability of sex mdtasexual marriage will lead most people to get married and stay married.

This position shuns extra marital activities for they argue that unavailability of extramarital sex metasexual keep marriage strong. Such clarity of purpose define intention springs from the fact that any human activity must come out drfine a certain purpose.

Metasexual shower to refresh or clean myself. I eat to feed my hunger; I work to earn a living and so on and so forth. As a consequence, the logic of sex is for procreation. Here we find sexual utility as the foundation of the conventional argument regarding sexuality and sexual activity. Another argument advance by the conventional sexual morality is the natural law theory. This law has for its root, the medieval argument of St. Thomas Aquinas. The principle may be roughly rephrased as follow; Actions are morally appropriate insofar as they accord with our nature and end as.

According to St. Thomas, procreation is the natural purpose or natural end of sexual activity, and thus sexual activity is morally legitimate only when it accords with his fundamental aspect of natural law. Since sex metasexuak for the purpose of procreation, and since the proper upbringing of children can occur only within the framework of marriage, extra marital sex violates the natural law, and is deemed immoral. Thomas is no doubt, committed to the restrictions and regulation of marital sex itself.

Since procreation is understood as the sole natural purpose or as natural end of sexual activity, any sexual activity not directed to procreative purpose is therefore considered as contrary to nature. It goes without saying that masturbation, oral sex, and anal sex, mutual masturbation and other non procreative sexual activities such as homosexual activities are all considered as not in accordance with metasexual natural purpose of metasrxual and are therefore considered immoral for they frustrate the natural purpose of procreative purpose.

This position on the natural purpose of sex traversed beyond the medieval 12th century all the way to the recent time and is again reaffirmed by the Catholic Church in the 20th century. Humanae Vitae encyclical in declares, Each and every marriage act must remain open to the transmission of life.

In an even more recent Vatican document we find this; The deliberate use of the sexual faculties outside of normal conjugal relations essentially contradicts its finality. It also categorically says, Homosexual acts are disordered by their very nature. And it reiterates, Masturbation is an intrinsically and serious disordered act. The Vaticans Pontifical Council for the Family recently published restricting guidelines by its president. For purposes of discussion we call this conservative moral position as matrimonial in context, always directed to the purposive albeit utilitarian ground, rigidly espoused by the conventionalist.

For them matrimony is natural for man and extra procreational activities and promiscuous activity are contrary to the true purpose of sexual activity and as such also contrary to mans good. The Liberal View In contrast to the conservative stance we mentioned we meyasexual the non conventional; liberal view of human sexuality. A liberal thinker sees an altogether alternative perception that non marital, non procreative sexual activities are not immoral and should be given a fresher look.

This more progressive or permissive views of human sexuality give full space to sexual expression either in solitude or with others. There are great numbers of erotic activities beyond those define by the bounds of marriage and sexual procreation that need to be addressed with. It is not to be understood as free for all things for they have their boundaries and some regulatory operational norms in the liberal view.

Restrictions are held in place, and this would include those outside the bound on consensual approval; activities involving harmful infliction of oneself or of other, break of promise, lack or no respect for the body of other, and other norms that may be defined by different society or culture.

It affirms that sexual activity is morally objectionable to the extent that it is incompatible with a justified moral principle that requires an analysis of the implications of the relevant moral rules in the area of these behaviours. Included also will be the seduction of a minor; rape of course is also considered a moral outrage since it deprives the consent from the partner. Let us not forget to include too, the use of other as object of sexual gratification due to deception or coercion; all of these are frequently included in the moral restrictions here.

But here we ask pointedly now, what are these liberal sexual activities beyond metasexual sex that need to be understood from a different spectrum? The Other View of Human Sexuality as a Metasex In most familiar classroom discourse on human sexuality in define time, what issues of interest are no longer questions of male or female, heterosexuality or homosexuality more metasexuwl the emerging spectre of matters pertaining to human Eros.

Traditional labelling or metasexuxl seem to play so little role such that usual tag of gay, pervert, metwsexual, lesbian, pederastrian, etc. Seem to convey little social meaning and they seem to no longer berate the people being called such label. Postmodern culture being inclusive, and accommodating, tends to sneer at these traditional labelling as being square, arrogant, bigot, self righteous, puritan, to say the least.

It may be timely for us to entertain other way of looking at human sexuality one that brings us a way of looking at human sexuality one that brings us away from being condemnatory, judgmental, and moralistic. In a fictional work entitled The Metasex Manifesto Marco Vassi takes us to a metassxual way of looking at human sexuality. He introduced various terms that seem to meatsexual gradually brought contemporary sexual understanding closer to him than when it was first written.

Vassi introduces the term metasex define raise contraputo to the conventional word sex, and at the fulcrum he speaks of eroticum as the operational framework to distinguish human erotic activities. Defins rises the following operational terms that changed the landscape define human understanding to the human sexual disposition needing. His discussion in his work revolves around the terms, Eroticum, Sex, and Metasex.

Vassi did not attempt to redefine the meaning of the term Sex; in fact he metaexual the meaning of the word as explained in the traditional sense. Sex, he agrees, is a vehicle for procreation, or making babies, and nothing else.

Sex qua sex, is for the propagation of the species and should not look for any other reason outside it. Vassi considers the definition to be correct, metasexhal he asserts that there is a vast realm of erotic behaviour that falls outside this stricture, and for that he said, one may have to look beyond the constricting and suffocating term as sex to introduces the term Metasex to explore the human sexual behaviour, and thus leads us to the two other terms.

On the other hand, he introduced a term, which he calls Metasex. Metasex, at the surface takes us to the origin of the word, meta, which literally means, beyond, but as an operational term, metasex is a concept used to describe the condition of a person who had subsumed the fragmentary aspects of the erotic manifestation into a unitary appreciation.

It is a category of behaviour used to delineate erotic activity regardless of consciousness involved. Metasexuality properly understood, define the shadow of sexuality, it is distinct modality of being and metasexuxl never be confused with dfine per se. At the core of this is the metasexual purpose that can be drawn from the sexual activities, and to give these activities fuller room, the new term Metasex has to be introduced.

Anything beyond sex but takes the erotic sensibilities in tow assumes metasexual form. At the fulcrum of Sex and Metasex he introduced another term that he calls Metsaexual. As an operational term, Eroticum stands at the fulcrum of these two distinctive activities of Sex and Metasex.

This term therefore connotes a matrix that embraces both the sexual and metasexual activities. Eroticum stays at the centre because it is at once open to possibilities of human sexual activities.

It does not judge, it does not condemn, and it is amoral. If people take sexual activity to carry some moral sense, it is because he is unwilling or unable to accept the other predisposition of human in the metasexual sphere. Meanwhile from the metasexual point of view, sex is self limiting, devoid of colour, texture and even lacking imagination required by define in such greater pleasure.

To illustrate the language raised above, we may illustrate them by giving the activities according to the distinctive nature of the two. On one hand of self limiting understanding of human sexual activity against the more including spectre of human eroticum for better understanding of what Vassi is trying to tell us.

Remember at all time, that he is not predisposed to look at the erotic cefine as moral issue more than giving us the nature of activities pertinent to human erotic condition.

How ethics emerges from this. Sex on one hand belongs to biological eroticum with the purpose of the propagation of the species and could be a relatively rare activity. The condition is imposed by biological requirement involving the penetration of the male organ to the female organ and the eventual insemination during the time of fertility.

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