Saturday, October 30, 2004
Social Change
Sunday, October 24, 2004
Free Choice
Saturday, October 23, 2004
Modified Content
"The mission of the National Reform Association is to maintain and promote in our national life the Christian principles of civil government, which include, but are not limited to, the following:
"Jesus Christ is Lord in all aspects of life, including civil government.
"Jesus Christ is, therefore, the Ruler of Nations, and should be explicitly confessed as such in any constitutional documents. The civil ruler is to be a servant of God, he derives his authority from God and he is duty-bound to govern according to the expressed will of God.
"The civil government of our nation, its laws, institutions, and practices must therefore be conformed to the principles of Biblical law as revealed in the Old and New Testaments."
How did this happen? "With the apathy that exists today, a small, well-organized minority can influence the selection of candidates to an astonishing degree." "If just 10% of all Christians in America today woke up and realized how easy it is, got involved consistently for the long haul, it would not take long to reform America completely.""Believe it or not, it could be done within ten years. Every godly representative in the state legislatures and the Congress could ... Work with a godly president. New judicial appointments would begin radically changing ... The courts ... One thing of great importance is for you to fulfill your Biblical duty to choose a godly representative by getting involved in local party politics for the rest of your life." If this does not scare you it should , frankly it scares the hell out of me , rebirth of the dark ages in the age of technology and freedom we are submitting to be enslaved, and ruled by religion on a fanatical level not before possible , yet here we are! Decide for yourself.... And please Vote ...
Sunday, October 17, 2004
About Me?
Saturday, October 16, 2004
Fresh Meat
Sunday, October 10, 2004
A SadoMasochist Relationship??
Most people who are in this scene spend a lot of time negotiating sexual activity before they engage in it. It certainly is something that involves a lot of thinking, a lot of planning and its a cerebral version of sexual activity.
People in the SM community point out a few things. They point out that individuals who get involved in SM scenes usually plan the scene ahead of time, they negotiate it, "no means no!", there's no exchange of bodily fluid, and often doesn't involve any kind of penetration in terms of genitals anyway...And that would put SM in one of the most safe of sexual expressions that people could engage in. A lot of SM scenarios involve at least creating the impression of danger. Which seems to add or heighten the excitement of the scene. And pain and danger often are closely linked.
If you really talk to masochists, most of them will tell you that pain is the means to an end. And that pain is not really what they're interested in, what they're interested in is the idea of giving themselves totally to someone else and being completely at their mercy.
People develop certain scenarios or events which are crucial for sexual arousal. A sadist usually will not be aroused by controlling someone who does not want to be controlled. Those are what we call the non-criminal sadists. And what they are aroused by is the fact that they are able to cause the masochist to become aroused (seemingly) against their will or even if they don't want to..And it's that ability to provoke sexual arousal in someone else which is very arousing for them. And if you think about it that's not so far from what turns on most so called "normal" people too. As a Sadist you have to know: where to cut, how to pierce, all the body's pressure points, how to tie and how to bind and still protect tender joints, how to use a whip good enough , that its as nice as being kissed. How to play with fears, deal with crying and anger. The term "sadism" derives from French medical literature of the early 19th century in connection with the writings of the Marquis de Sade whose novels depict scenes of torture, cruelty and killing for erotic purposes. Krafft-Ebing, in his 1886 Psychopathia Sexualis, later defined sadism as: "The experience of sexual, pleasurable sensations (including orgasm) produced by acts of cruelty, bodily punishment afflicted on one's person or when witnessed in others, be they animals or human beings. It may also consist of an innate desire to humiliate, hurt, wound or even destroy others in order, thereby, to create sexual pleasure in ones self" (p.109).Schrenck-Notzing (1895) coined the term algolagnia (pain craving) and divided the category into active and passive forms, conceptualizing them as two poles of the same disorder (ie sadism and masochism respectively). Eulenberg (1911) expanded this definition to include psychological as well as physical pain (ie. Humiliation).Karpman (1954, p. 10) proposed that, in the sadist, "the will to power is sexually accentuated" and that "he revels in the fear, anger and the humiliation of the victim." Hence, pain is not that important in and of itself but because it symbolizes power and control. Fromm (1977) suggested that the "core of sadism ... is the passion to have absolute and unrestricted control over living beings, ... Whether an animal, child, a man or a woman. To force someone to endure pain or humiliation without being able to defend himself is one of the manifestations of absolute control, but it is by no means the only one. The person who has complete control over another living being makes this being into his thing, his property, while he becomes the other beings god" (p.383-4). Dietz, Hazelwood and Warren (1990, p. 165) reported a strikingly similar personal account given by a sadist. Brittain (1970) and MacCulloch, Snowden, Wood & Miller (1983) also emphasized the central importance of the eroticized feelings of power and control. Mild sadism in a consensual sexual relationship (eg. S&M) and the major category involving injury or worse, usually in a non-consensual relationship. In both, the element of pain to the victim is the sexual stimulus. Mild sadism, referred to as S&M, bondage & discipline, or dominance & submission a specialized subculture in the BDSM community, and in large cities networks exist for those who have this interest. Sexual sadists of both sexes often seek out masochistic partners. Sexually sadistic behavior in these consensual cases may involve:role playing with dominant and submissive roles: master-slave, governess-pupil, etc. the dominant partner placing the submissive one in a position of helplessness and then applies some form of discipline or punishment, usually accompanied by verbal degradation use of gags and blindfolds to render the submissive partner helpless and immobile the administration of pain, humiliation or bondage is effected through such acts as whipping or flagellation, usually applied to the buttocks and upper back; cross-dressing the submissive partner; treating the submissive like an animal and/or making him/her crawl; confining the submissive to a cage; humiliated by being forced to wear a diaper or lick the dominant's boots; binding or clamping the breasts/nipples/penis of the submissive; urinating or defecating on the submissive and forcing ingestion on the victim
(Major sexual sadism, on other other hand, is usually not consensual and involves injury or death to the victim. The element of fear in the victim and complete control of the victim is the major sexual stimuli in major sexual sadism.)
Kinsey et al (1953): determined that 3-12% of women and 10- 20% of men admitted to responding sexually to sadomasochistic narratives. Crepault and Couture (1980): found a 14.9% incidence of fantasies of humiliating a woman and 10.7% of beating up a woman when they surveyed a group of men in the general population. Arndt, Foehl and Good (1985) found that 33% of women and 50% of men had sexual fantasies of tying up their partner. Note: It is not clear whether these represent sustained, preferred activities or part of a repertoire of activities that may be carried out from time to time. Hunt (1974) found that 5% of men and 2% of women reported they obtained sexual gratification from inflicting pain .Masochism involves humiliation, or being made to suffer. Sexual masochism may be more common in males, but the incidence in females appears to be on the rise. Masochists often seek partners to tie them up, humiliate, blindfold, or hurt them. They may enjoy being whipped, beaten, shocked, cut, or pierced. Verbal abuse is common. Some masochists require pain or humiliation in order to function sexually. They may act on their urges by hurting themselves or tying themselves up. Other masochists may engage in more typical sexual activities at some times and masochistic activities at other times. Most masochists begin having fantasies about these activities in childhood or adolescence. They usually begin experimenting with partners by early adulthood. Some people may engage in masochistic acts without increasing the severity for many years. Others may need to increase the severity over time. An occasional mild or light form of sadomasochism (or S& M for short), is considerably common among the general population. Many people often enjoy being mildly dominant or submissive during lovemaking. They believe that it makes the experience more enjoyable. But when S&M becomes the dominating feature of a person's sexuality, that is when he or she is considered deviant. Unlike other paraphilias, sadomasochism includes a large population of women as well as men. They are nearly equally balanced in number. A paraphilia known as masochism is characterized by the desire or need to inflict pain and or humiliation, so that sexual arousal and fulfillment may be achieved. The term "masochism" refers to an Austrian historian and author, Leopold von Sacher-Masoch (1836-1895), who wrote various stories of male submissiveness. These stories consisted of men who received sexual pleasure by having their female partners inflict pain upon them (Ernulf&Innala, p635). A masochist may receive sexual gratification from several different types of pain and or humiliation. Some of these types may include being spanked, being whipped, being made to perform humiliating acts, being rudely insulted, being blindfolded, being disciplined, and being restrained (Rathus, Nevid, &Fichner-Rathus, p545). Being physically bound or restrained is most commonly called sexual bondage and it is a part of bondage and discipline, where discipline refers to psychological restraining, such as control, training, and nonphysical punishment (Ernulf&Innala, p637). Some forms of masochism can also be lethal, such as hypoxyphilia. Hypoxyphilia is a fairly common practice where a person chooses to enhance their sexual arousal by voluntarily depriving himself or herself of oxygen. In order to become deprived of oxygen, people usually use plastic bags, rope, or their partners hands to choke their partner once consent is given. This practice is dangerous and can possibly even result in a tragic death (Rathus, Nevid, &Fichner-Rathus, p545-546). Masochism's counterpart, sadism, is the complete opposite for many reasons. Sadism is a parphilia, which is characterized by the association of sexual satisfaction with the infliction of pain or humiliation onto others. The term sadism refers to a French author and philosopher, Marquis de Sade (17401814). Marquis de Sade wrote stories of people who became sexually aroused by inflicting pain or humiliation on others. Some of his best known works are Justine (published in 1791) and Juliette (published in 1797). A sadist receives sexual gratification by role-playing. They usually play the authority figure who inflicts pain, humiliates, disciplines, and plays master to another person (Ernulf&Innala, p637). Most sadists hurt and humiliate willing partners who are usually masochists...Even HBO has frequently shown different specials that include sadomasochism as the main topic of discussion. They are attempting to teach people what it is all about, so that they have can begin to have a better understanding of it, and are more accepting. Although if one possesses these sadomasochistic tendencies, it might be far healthier for them to act out those feelings, rather than to keep them bottled up inside of them. However there always remains the more conservative element that will find such sexual behavior as degrading and immoral. Some groups may be so daring as to say that such acts of immorality may be classified as satanic in nature. Luckily, today there are now many places in which one may visit in order to act out his or her fantasies in discretion and secret. These establishments allow for the exercise of these practices in seclusion. Many psychologists believe that it is healthy for sadomasochists to be able to unleash these desires. If these desires are not expressed, it may lead to repressed violent tendencies. Note: There is a big difference between hurt. And injure, for hurt heals , but injury may take some time to do so. Thus when those who practice Sadomasochism, play they do so in a safe manner with informed consent.
The Truth of Honesty
Saturday, October 09, 2004
Holidays Again
Friday, October 08, 2004
Social Misconceptions
Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another, Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.
God created each of us with a sexual orientation. To attempt to change it is, in effect, telling God that He created us wrong. The creation (us) does not have the right to "re-create" itself.
Some interpret the "men with other men" clause to be a translation of the original Greek word for "pederasty" which was commonly practiced at the time by adult males with male children (often slaves). Thus Paul might have been criticizing child sexual abuse.
Traditionally, translators have carried their own beliefs about sexual orientation to this verse and interpreted the passage accordingly. The passage appears to be somewhat vague, and may not have been intended to be a blanket prohibition of same-sex activities. It's time America realized that there was no gay exemption in the right to life, liberty, and the pursuit of happiness in the Declaration of Independence. Discrimination against gays or anybody else is contrary to each of these founding principles. Barry Goldwater, former Republican presidential candidate and Senator from Arizona, 1994New Morality
Throughout nearly all its history and in some sections of the Church today, the myth of Adam and Eve (called without justification the "Fall of Man" This was never suggested by Jesus, but seems to have come from Paul; see Romans 5, v. 12-14) is treated as though it were historical fact on which logical arguments can be built. In this way, sexuality came to be regarded as necessarily polluted with sin in that event. Even when rejected as historical fact, this myth still has its effect upon the attitude of some Christians to sexuality; it will therefore be wise to think more about it. First, this, like other myths, had an earlier Babylonian origin and was used for religious purposes by the Jewish teachers. Further, like all myths, it is a poetic and symbolic representation of the condition and predicament of man. It is not exclusively or even primarily concerned with sexuality. It is a myth representing the transition of man, either in his racial history (phylo genesis) or his development from babyhood (onto genesis) from an unreflective obedience to instinct to a condition in which he is responsible for his actions, in which he can reflect on them and make judgments and moral choices, weighing up possible courses of action in the light of a concept of good and evil.
It will be relevant at this point to refer to the history of the Church's attitude toward sexuality throughout the centuries, and to elements in that attitude that seem inconsistent with some of the deepest insights in the Bible.
It is a story, not of man's fall, but of man's growing up, and of the pain that growing up involves. It is significant that God is recorded as saying (Gen. 3, v. 22): "Behold, the man is become as one of us, to know good and evil. To recognize and love what is good is to know also what is evil, to fear it and to be tempted by it. To know the good is to know joy, but it is also to experience pain, to be tempted to pride and presumption". It is unfortunate that sexual intercourse takes place between Adam and Eve only after the expulsion from the Garden; this perhaps provides an excuse for thinking that sexual intimacy is associated with a sinful and disobedient state. The shame associated with nakedness immediately after the eating of the fruit of the tree of knowledge need not imply that sex became tainted there and then with sin: it may imply a recognition that our sexuality more than anything else in us can lift us to the heights of self-realization or plunge us into degradation; it is the focus of our self-awareness. The awareness of nakedness may further be a symbol of the awareness of vulnerability, of exposure to pain that must come with self-consciousness. No doubt from the earliest days of Christianity there have been men and women for whom the sexual relationship was illumined and deepened by the Christian message of love, for whom it expressed a true equality, an equal-sided valuation and respect, for whom coitus was an expression of tenderness and unity, not merely the gratification of animal urges. In contrast to this, for fifteen hundred years almost every writer and leader in the Church, both Catholic and Reformed, regard sexuality as unavoidably tainted with sin, and the sex-relationship in marriage (apart from procreation) as a licensed outlet for the bestial impulses in man. This latter concept of marriage is overwhelmingly repulsive to many of us now, yet it is no exaggeration to say that it has lingered in the Church to the present day. I have then to reject the idea that there is anything necessarily sinful about sexual activity. A better understanding of the nature and value of myth, and a more scientific approach to problems of human behavior, have delivered many Christians from this oppressive and destructive idea. Sexual activity is essentially neither good nor evil; it is a normal biological activity which, like most other human activities, can be indulged in destructively or creatively. Further, if we take impulses and experiences that are potentially wholesome and in a large measure unavoidable and characterize those as sinful, we create a great volume of unnecessary guilt and an explosive tension within the personality. When, as so often happens, the impulse breaks through the restriction, it does so with a ruthlessness and destructive energy that might not otherwise have been there. A distorted Christianity must bear some of the blame for the sexual disorders of society.
It is clear that we need a much deeper morality, one that will enable people to find a constructive way through even the most difficult and unpredictable situations a way that is not simply one of withdrawal and abnegation. There are many who say that when people find themselves in a situation where it is difficult to be consistently moral, they must practice self-denial and "bear their cross". This is often the right way; but it is a serious misconception of the Church to suggest that it is related only to self-denial. It is the awareness that the traditional code, in itself, does not come from the heart; for the great majority of men and women it has no roots in feeling or true conviction. I have been seeking a morality that will indeed have its roots in the depths of our being and in our awareness of the true needs of society. Perhaps my last words should be to those, equally aware of the tragedy, who may be distressed and put off by our rejection of a morality that has seemed to them a product of Society's Decline. I do know, from the intimate experience of several of us, that it is possible to give substance to the traditional code, to live within its requirements, enriched by an experience of love at its most generous and tender, and conscious of our debt to Christianity in showing us what love implies. I would ask those who cannot easily follow my thoughts to recognize what has driven us, to trying to live up to the high standard of integrity that our religious society asks of us, to my insistent questioning.