Even in a century when there aren’t enough restrictions, where the adored super-io appears to be turning into a mere puppet in the hands-on ignorance, there are things that are kept secret.

The idea of masturbation as a substitute for sex, and specifically the function of the (sex) toy as a substitute for human presence, is one of the subjects I wish to cover in this essay.

Most people define sexuality as desire, and this is simply understood as coitus.
In reality, sexuality merely refers to a concept.
When we talk about “sex,” we relate to a story that spans generations and involves scientists and medical professionals standardizing humankind’s perception of pleasure.

To put it simply, desire is you.

Generalizing a little, people obtain pleasure by projecting desire through and through bodies, but they also experience desire through mutual manipulation, stimulation, and, in rare instances, euphoric multi-senses connections with other people.

Even the most intense sensory experience is turned to an object in the capitalistic interpretation of desire.
This circumstance played a role in muddying the idea of masturbation as an alternative to coitus.

Coming back to our days, it is interesting how the sex toy is taking over the mere body presence of the others. The strongest pleasure experienced during toy masturbation (because of the high technology behind the sex item) is obscuring the need for the presence.
It is well known that people used a variety of mechanisms, circumstances, and even toys to enjoy their pleasure in earlier centuries. However, eroticism, also known as “masturbation,” was not merely a result of pleasure or a sublimation of the wild instinct for copulation; rather, it was an experience without boundaries or associated psychosis.

What do we lack in this case?

No miss exists. This is the reality of today, created by non-presence connections and high-tech sensory experiences that are constantly getting closer to the real world.
Maybe there is only one thing we are sorely missing: the consciousness or “self.”
It makes no difference if you use a body-attached vagina, a penis, or a plastic toy.
Even those could simply be a “toy.”
The understanding of who we are as beings is what is missing.
We can perceive the selves of others in complete harmony if the self is completely aware of itself in space and time.

Self-awareness and the multi-senses experience are closely related.

Consider the following scenario: a woman/man purchases a toy capable of not just stimulating the vagina-clitoris-penis but also “simulating” in ways never before experienced (humans to humans).
The senses, warm feelings, natural smoothness, scent, taste, and “mutual agreements” are all lacking.
Yes, when two or more selves come together, they can form their own experience.

Technology emerges in the absence of conscience.
Masturbation is the sublimation of coitus in the absence of self-consciousness not multi-sensory-self-referential-experience.

It is clear that self-gratification by an external “being that is not self” (ontological difference?) is not reducible to a simple pleasure, but rather to a variety of dynamics embedded in our cultural order.
This so-called object is the new expression of perfection.
As a result, the human body is turned into a commodity, commodifying itself for the sake of the moment.
At that very time, the Self is fulfilled by the deep breath, the heart rate, and the veracious flux of dopamine.

Neither the object nor the act (known as masturbation) can replace the coitus.
Perhaps what “we” experienced was genuine love that we couldn’t find with others.

There is no connection between self-pleasure and shared-feral-titillating coitus.
The two experiences are two distinct realms that should not be combined or undervalued in comparison to the sacred-that-isn’t coitus.

Finally, the plastic toy cannot replace human flesh, just as self-hypnotic-titillation cannot substitute human genital exercise.
The joyful experience is a one-of-a-kind way to become aware of oneself and the world around us.

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