Bisexual Positive Quotes

Your friendly smile of acceptance - from the safe position of heterosexuality,' " Jane reads aloud, " 'isn't enough. As long as you cherish that secret belief that you are a little bit better because you sleep with the opposite sex, you are still asleep in your cradle... and we will be the nightmare that awakens you.

Haven’t you been listening to a single thing I’ve told you? I loved Celia, but I also, before her, loved Don. In fact, I’m positive that if Don hadn’t turned out to be a spectacular asshole, I probably never would have been capable of falling in love with someone else at all. I’m bisexual. Don’t ignore half of me so you can fit me into a box, Monique. Don’t do that.

Were we dealing with a spectrum-based system that described male and female sexuality with equal accuracy, data taken from gay males would look similar to data taken from straight females—and yet this is not what we see in practice. Instead, the data associated with gay male sexuality presents a mirror image of data associated with straight males: Most gay men are as likely to find the female form aversive as straight men are likely to find the male form aversive. In gay females we observe a similar phenomenon, in which they mirror straight females instead of appearing in the same position on the spectrum as straight men—in other words, gay women are just as unlikely to find the male form aversive as straight females are to find the female form aversive. Some of the research highlighting these trends has been conducted with technology like laser doppler imaging (LDI), which measures genital blood flow when individuals are presented with pornographic images. The findings can, therefore, not be written off as a product of men lying to hide middling positions on the Kinsey scale due to a higher social stigma against what is thought of in the vernacular as male bisexuality/pansexuality. We should, however, note that laser Doppler imaging systems are hardly perfect, especially when measuring arousal in females. It is difficult to attribute these patterns to socialization, as they are observed across cultures and even within the earliest of gay communities that emerged in America, which had to overcome a huge amount of systemic oppression to exist. It’s a little crazy to argue that the socially oppressed sexuality of the early American gay community was largely a product of socialization given how much they had overcome just to come out. If, however, one works off the assumptions of our model, this pattern makes perfect sense. There must be a stage in male brain development that determines which set of gendered stimuli is dominant, then applies a negative modifier to stimuli associated with other genders. This stage does not apparently take place during female sexual development. 

Haven’t you been listening to a single thing I’ve told you? I loved Celia, but I also, before her, loved Don. In fact, I’m positive that if Don hadn’t turned out to be a spectacular asshole, I probably never would have been capable of falling in love with someone else at all. I’m bisexual. Don’t ignore half of me so you can fit me into a box, Monique. Don’t do that.

So this book, your biography . . . you’re ready to come out as a gay woman?” Evelyn closes her eyes for a moment, and at first I think she is processing the weight of what I’ve said, but once she opens her eyes again, I realize she is trying to process my stupidity. “Haven’t you been listening to a single thing I’ve told you? I loved Celia, but I also, before her, loved Don. In fact, I’m positive that if Don hadn’t turned out to be a spectacular asshole, I probably never would have been capable of falling in love with someone else at all. I’m bisexual. Don’t ignore half of me so you can fit me into a box, Monique. Don’t do that.

Rather than being 'this not that' I am this *and* that... I've felt like a blossoming flower. As I become more fully me and as I'm more comfortable with each petal of my identity, I open myself up and look into the sun... As someone who identifies as bisexual and does see the world on a multitude of plains, my intellect and creativity, my head and my heart, are just further parallels of how I am able to find myself attracted to and love both men and women. [Participant quote from the study 'The positive aspects of a bisexual self-identification' in Psychology and Sexuality 1 (2) by S. Scales Rostosky, D. E. Riggle, and D. Pascale-Hague pp.131-44]

Heterosexual people, conforming to conventional dictate, are pillars of the society with which they are identified. Bisexuals and homosexuals, on the other hand, make valiant efforts to free themselves from the fetters of its conditioning power, and therefore come nearer to authentic behaviour. By reason of their rebellion, they are inclined to reject secondhand living as laid down by social conventions. It is not surprising that one finds many of them in the forefront of the fight for a new society, a society when authenticity is the guiding principle. But others are so much caught up in defensive behaviour that they neglect the pursuit of individual freedom in preference for a collective regimentation, which ensures a more successful battle against the cruel and subtle persecution by ‘normal people’. Nevertheless, they are, by virtue of their still precarious position, well endowed to realize that the assignment of roles which rules every aspect of behaviour, permeates society like an infectious disease, that there is a social sickness about which leads via hypocrisy and falsity to alienation. Their own fringe position makes them particularly sensitive to the schizoid shortcomings of our society where nobody knows what the other thinks, or feels, and where relationships lose their essential qualities—solidarity and trust.

From this we learn that when the soul is in a female incarnation it will function negatively in Assiah and Briah, but positively in Yetzirah and Atziluth. In other words, a woman is physically and mentally negative, but psychically and spiritually positive, and the reverse holds good for a man. In initiates, however, there is a considerable degree of compensation, for each learns the technique of both positive and negative psychic methods. The Divine Spark, which is the nucleus of every living soul, is, of course, bisexual, containing the roots of both aspects, as does Kether, to which it corresponds. In the more highly evolved souls the compensating aspect is developed in some degree at least. The purely female woman and the purely male man prove to be oversexed as judged by civilised standards, and can only find an appropriate place in primitive societies, where fertility is the primary demand that society makes upon its women, and hunting and fighting are the constant occupation of the men.

Expressive association In the United States, expressive associations are groups that engage in activities protected by the First Amendment – speech, assembly, press, petitioning government for a redress of grievances, and the free exercise of religion. In Roberts v. United States Jaycees, the U.S. Supreme Court held that associations may not exclude people for reasons unrelated to the group's expression. However, in the subsequent decisions of Hurley v. Irish-American Gay, Lesbian, and Bisexual Group of Boston, the Court ruled that a group may exclude people from membership if their presence would affect the group's ability to advocate a particular point of view. The government cannot, through the use of anti-discrimination laws, force groups to include a message that they do not wish to convey. However, this concept does not now apply in the University setting due to the Supreme Court's ruling in Christian Legal Society v. Martinez (2010), which upheld Hastings College of Law policy that the school's conditions on recognizing student groups were viewpoint neutral and reasonable. The policy requires student organizations to allow "any student to participate, become a member, or seek leadership positions, regardless of their status or beliefs" and so, can be used to deny the group recognition as an official student organization because it had required its members to attest in writing that "I believe in: The Bible as the inspired word of God; The Deity of our Lord, Jesus Christ, God's son; The vicarious death of Jesus Christ for our sins; His bodily resurrection and His personal return; The presence and power of the Holy Spirit in the work of regeneration; [and] Jesus Christ, God's son, is Lord of my life." The Court reasoned that because this constitutional inquiry occurs in the education context the same considerations that have led the Court to apply a less restrictive level of scrutiny to speech in limited public forums applies. Thus, the college's all-comers policy is a reasonable, viewpoint-neutral condition on access to the student organization forum.

The thought may seem remarkable, but perhaps not so much so as it would at first. First of all, there was never anything unusual about the Baron's sex life, even if it may tickle one's curiosity when presented in so balanced a fashion, and there is certainly nothing unique about the case. On the contrary, I would like to intimate that I have never, especially in artistic circles, met an individual who could be called psychically monosexual through and through. Our manliness-with all due respect-does not preclude a certain amount of femininity, thank God; it would be a great pity if it were otherwise. This 'second phase', then, which is so prevalent in the Baron's psychosexual makeup, this balanced perception of the feminine side of his nature, only seems special when studied in a superficial way. It should rather be seen as something entirely natural and normal. For if within an utterly male body with clearly defined male sexual feelings a soul is contained - I use the word in an abstract sense in order to get my point across more easily and directly - a soul, I say, which is animated by feminine feelings, generally speaking these feelings won't be strong enough to vanquish the natural restraints that stand in the way of an outspoken male-male bonding. The instinct remains focused on the female, and even when it finds itself in a feminine position vis-a-vis the soul, the apparent ambivalent result is only seeming. The masculine yearning for the female body basically remains, even when it finds itself flooded by feminine feelings, and the ostensible homosexuality is merely a mask. I do not consider Baron von Friedel's case to be anything more than an exceptionally clear-cut textbook case describing a phenomenon I have, for my part, seen often enough, if hardly ever in such pronounced form. "The Death Of Baron Jesus Maria Von Friedel

I can assure you that you won’t find a single mention of Jesus Christ denouncing being gay in the New Testament. But you will find him teaching love, compassion, charity, peace and many other positive equality-based teachings.

So, how do we make things better? Given so many obstacles, both internal and external, discussed above, how can a bisexual person come to a positive bisexual identity? Understand the social dynamics of oppression and stereotyping. Get support and validation from others. Join a support group. Subscribe to an email list. Attend a conference. Read books and blogs about bisexuality. Get a good bi-affirming therapist. Find a friend (or two or twenty) to talk to. Silence kills. I encourage bisexual people to come out as bisexual to the maximum extent that you can do so safely. Life in the closet takes an enormous toll on our emotional well-being. Bisexuals must remember that neither bisexuals nor gays and lesbians created heterosexism and that as bisexuals we are its victims as well as potential beneficiaries. Although we must be aware that we, as bisexuals, may—because of the gender/sex of our partner compared to our own gender/sex at a given point in our lives—be accorded privileges that are denied to gays, lesbians and to transgender people of any orientation, this simply calls for us to make thoughtful decisions about how to live our lives. We did not create the inequities, and we must not feel guilty for who we are; we need only be responsible for our actions.

So this book, your biography . . . you’re ready to come out as a gay woman?” Evelyn closes her eyes for a moment, and at first I think she is processing the weight of what I’ve said, but once she opens her eyes again, I realize she is trying to process my stupidity. “Haven’t you been listening to a single thing I’ve told you? I loved Celia, but I also, before her, loved Don. In fact, I’m positive that if Don hadn’t turned out to be a spectacular asshole, I probably never would have been capable of falling in love with someone else at all. I’m bisexual. Don’t ignore half of me so you can fit me into a box, Monique. Don’t do that.

6. CHRISTIAN REFORMED CHURCH Nor is this movement confined to liberal denominations. The Christian Reformed Church (CRC) is still thought to be largely evangelical, and it was only in 1995 that the CRC approved the ordination of women. But now the First Christian Reformed Church in Toronto has “opened church leadership to practicing homosexual members ‘living in committed relationships,’ a move that the denomination expressly prohibits.”24 In addition, Calvin College in Grand Rapids, Michigan, the college of the Christian Reformed Church, has increasingly allowed expressions of support for homosexuals to be evident on its campus. World magazine reports: Calvin has since 2002 observed something called “Ribbon Week,” during which heterosexual students wear ribbons to show their support for those who desire to sleep with people of the same sex. Calvin President Gaylen Byker . . . [said], “. . . homosexuality is qualitatively different from other sexual sin. It is a disorder,” not chosen by the person. Having Ribbon Week, he said, “is like having cerebral palsy week.” Pro-homosexuality material has crept into Calvin’s curriculum. . . . At least some Calvin students have internalized the school’s thinking on homosexuality. . . . In January, campus newspaper editor Christian Bell crossed swords with Gary Glenn, president of the American Family Association’s Michigan chapter, and an ardent foe of legislation that gives special rights to homosexuals. . . . In an e-mail exchange with Mr. Glenn before his visit, Mr. Bell called him “a hate-mongering, homophobic bigot . . . from a documented hate group.” Mr. Bell later issued a public apology.25 This article on Calvin College in World generated a barrage of pro and con letters to the editor in the following weeks, all of which can still be read online.26 Many writers expressed appreciation for a college like Calvin that is open to the expression of different viewpoints but still maintains a clear Christian commitment. No one claimed the quotes in the article were inaccurate, but some claimed they did not give a balanced view. Some letters from current and recent students confirmed the essential accuracy of the World article, such as this one: I commend Lynn Vincent for writing “Shifting sand?” (May 10). As a sophomore at Calvin, I have been exposed firsthand to the changing of Calvin’s foundation. Being a transfer student, I was not fully aware of the special events like “Ribbon Week.” I asked a classmate what her purple ribbon meant and she said it’s a sign of acceptance of all people. I later found out that “all people” meant gays, lesbians, and bisexuals. I have been appalled by posters advertising a support group for GLBs (as they are called) around campus. God condemned the practice, so why cannot God’s judgment against GLB be proclaimed at Calvin? I am glad Calvin’s lack of the morals it was founded on is being made known to the Christian community outside of Calvin. Much prayer and action is needed if a change is to take place.—Katie Wagenmaker, Coopersville, Mich.27 Then in June 2004, the Christian Reformed Church named as the editor of Banner, its denominational magazine, the Rev. Robert De Moor, who had earlier written an editorial supporting legal recognition for homosexuals as “domestic partners.” The CRC’s position paper on homosexuality states, “Christian homosexuals, like all Christians, are called to discipleship, to holy obedience, and to the use of their gifts in the cause of the kingdom. Opportunities to serve within the offices and the life of the congregation should be afforded to them as they are to heterosexual Christians.”28 This does not indicate that the Christian Reformed Church has approved of homosexual activity (it has not), but it does indicate the existence of a significant struggle within the denomination, and the likelihood of more to come.