Destructive Lust Quotes

What did it avail to pray when he knew his soul lusted after its own destruction?

The more clearly we can focus our attention on the wonders and realities of the universe about us the less taste we shall have for the destruction of our race. Wonder and humility are wholesome emotions, and they do not exist side by side with a lust for destruction. {Speech accepting the John Burroughs Medal}

The Earth should not be cut up into hundreds of different sections, each inhabited by a self-defined segment of humanity that considers its own welfare and its own "national security" to be paramount above all other consideration. I am all for cultural diversity and would be willing to see each recognizable group value its cultural heritage. I am a New York patriot, for instance, and if I lived in Los Angeles, I would love to get together with other New York expatriates and sing "Give My Regards to Broadway." This sort of thing, however, should remain cultural and benign. I'm against it if it means that each group despises others and lusts to wipe them out. I'm against arming each little self-defined group with weapons with which to enforce its own prides and prejudices. The Earth faces environmental problems right now that threaten the imminent destruction of civilization and the end of the planet as a livable world. Humanity cannot afford to waste its financial and emotional resources on endless, meaningless quarrels between each group and all others. there must be a sense of globalism in which the world unites to solve the real problems that face all groups alike. Can that be done? The question is equivalent to: Can humanity survive? I am not a Zionist, then, because I don't believe in nations, and because Zionism merely sets up one more nation to trouble the world. It sets up one more nation to have "rights" and "demands" and "national security" and to feel it must guard itself against its neighbors. There are no nations! There is only humanity. And if we don't come to understand that right soon, there will be no nations, because there will be no humanity.

When a man dwells on the pleasure of sense, attraction for them arises in him. From attraction arises desire, the lust of possession, and this leads to passion, to anger. From passion comes confusion of mind, then loss of remembrance, the forgetting of duty. From this loss comes the ruin of reason, and the ruin of reason leads man to destruction.

The dark side is emotion, Bane. Anger, hate, love, lust. These are what make us strong, Peace is a lie. There is only passion. Your passion is still there, Bane. Seek it out. Reclaim it.

Along with romantic love, she was introduced to another–physical beauty. Probably the most destructive ideas in the history of thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap. She forgot lust and simple caring for. She regarded love as possessive mating, and romance as the goal of the spirit. It would be for her a well-spring from which she would draw the most destructive emotions, deceiving the lover, and seeking to imprison the beloved, curtailing freedom in every way.

Evil is not just a theory of paradox, but an actual entity that exists only for itself. From its ether of manifestation that is garlanded in perpetual darkness, it not only influences and seeks the ruination and destruction of everything that resides in our universe, but rushes to embrace its own oblivion as well. To accomplish this, however, it must hide within the shroud of lies and deceit it spins to manipulate the weak-minded as well as those who choose to ally themselves with it for their own personal gain. For evil must rely on the self-serving interests of the arrogant, the lustful, the power-hungry, the hateful, and the greedy to feed and proliferate. This then becomes the condition of evil’s existence: the baneful ideologies of those who wantonly chose to ignore the needs and rights of others, inducing oppression, fear, pain, and even death throughout the cosmos. And by these means, evil seeks to supplant the balance of the universe with its perverse nature. And once all that was good has been extinguished by corruption or annihilation, evil will then turn upon and consume what remains: particularly its immoral servants who have assisted its purpose so well … along with itself. And within that terrible instant of unimaginable exploding quantum fury, it will burn brighter than a trillion galaxies to herald its moment of ultimate triumph. But a moment is all that it shall be. And a micro-second later when the last amber burns and flickers out to the demise of dissolving ash, evil will leave its legacy of a totally devoid universe as its everlasting monument to eternal death.

... self-sacrifice is a passion so overwhelming that beside it even lust and hunger are trifling. It whirls its victim to destruction in the highest affirmation of his personality. The object doesn't matter; it may be worthwhile or it may be worthless. No wine is so intoxicating, no love so shattering, no vice so compelling. When he sacrifices himself man for a moment is greater than God, for how can God, infinite and omnipotent, sacrifice himself? At best he can only sacrifice his only begotten son.

When we war against nature, we war against ourselves. There is no distinction, no dividing line, no enemy. We devour everything in a lust for self-destruction. As if that is intelligence’s only gift.

I feel compelled to make another 'nonapology.' Many readers are likely to be concerned about my use of masculine pronouns in relation to God. I think I both understand and appreciate this concern. It is a matter to which I have given much thought. I have generally been a strong supporter of the women's movement and action that is reasonable to combat sexist language. But first of all, God is not neuter. He is exploding with life and love and even sexuality of a sort. So 'It' is not appropriate. Certainly I consider God androgynous. He is as gentle and tender and nurturing and maternal as any woman could ever be. Nonetheless, culturally determined though it may be, I subjectively experience His reality as more masculine than feminine. While He nurtures us, He also desires to penetrate us, and while we more often than not flee from His love like a reluctant virgin, He chases after us with a vigor in the hunt that we most typically associate with males. As CS Lewis put it, in relation to God we are all female. Moreover, whatever our gender or conscious theology, it is our duty---our obligation---in response to His love to attempt to give birth, like Mary, to Christ in ourselves and in others. "I shall, however, break with tradition and use the neuter for Satan. While I know Satan to be lustful to penetrate us, I have not in the least experienced this desire as sexual or creative---only hateful and destructive. It is hard to determine the sex of a snake.

That destruction o’er you hovers; Lustful Man and crafty Devil Will combine to work your evil; And from earth by sorrows driven, Soon your Soul must speed to heaven.

We have reason. It is the entire meaning and purpose of Shangri-La. It came to me in a vision long, long ago. I foresaw a time when man exalting in the technique of murder, would rage so hotly over the world, that every book, every treasure would be doomed to destruction. This vision was so vivid and so moving that I determined to gather together all things of beauty and culture that I could and preserve them here against the doom toward which the world is rushing. Look at the world today. Is there anything more pitiful? What madness there is! What blindness! A scurrying mass of bewildered humanity crashing headlong against each other. The time must come, my friend, when brutality and the lust for power must perish by its own sword. For when that day comes, the world must begin to look for a new life. And it is our hope that they may find it here.

I got together with Sylvère because I saw how I could help him get his life together. I'm drawn to you cause I see how you can help me take my life apart...

There are three gates leading to the hell of self-destruction for the soul—lust, anger, and greed. Therefore, one should abandon all three.

Sirs, I am but a nameless man, A rhymester without a home, Yet since I come of the Wessex clay And carry the cross of Rome, I will even answer the mighty earl That asked of Wessex men Why they be meek and monkish folk, And bow to the White Lord's broken yoke; What sign have we save blood and smoke? Here is my answer then. That on you is fallen the shadow, And not upon the Name; That though we scatter and though we fly, And you hang over us like the sky, You are more tired of victory, Than we are tired of shame. That though you hunt the Christian man Like a hare on the hill-side, The hare has still more heart to run Than you have heart to ride. That though all lances split on you, All swords be heaved in vain, We have more lust again to lose Than you to win again. Your lord sits high in the saddle, A broken-hearted king, But our king Alfred, lost from fame, Fallen among foes or bonds of shame, In I know not what mean trade or name, Has still some song to sing. Our monks go robed in rain and snow, But the heart of flame therein, But you go clothed in feasts and flames, When all is ice within; Nor shall all iron dooms make dumb Men wandering ceaselessly, If it be not better to fast for joy Than feast for misery. Nor monkish order only Slides down, as field to fen, All things achieved and chosen pass, As the White Horse fades in the grass, No work of Christian men. Ere the sad gods that made your gods Saw their sad sunrise pass, The White Horse of the White Horse Vale, That you have left to darken and fail, Was cut out of the grass. Therefore your end is on you, Is on you and your kings, Not for a fire in Ely fen, Not that your gods are nine or ten, But because it is only Christian men Guard even heathen things. For our God hath blessed creation, Calling it good. I know What spirit with whom you blindly band Hath blessed destruction with his hand; Yet by God's death the stars shall stand And the small apples grow.

You are a grand nerveux, Vincent,” Doctor Rey had told him. “You never have been normal. But then, no artist is normal; if he were, he wouldn’t be an artist. Normal men don’t create works of art. They eat, sleep, hold down routine jobs, and die. You are hypersensitive to life and nature; that’s why you are able to interpret for the rest of us. But if you are not careful, that very hypersensitiveness will lead you to your destruction. The strain of it breaks every artist in time.

We all kind of hate each other in this minute, me most of all because I taught them the word bitch and I yell so they yell and Edward missed another brawl so they'll like him more today and he's better anyway and whatever lust for combat my daughters have comes straight from me and I thought I was going to be a good mom like Michelle Constable or Tammy Stedman and I'm not and according to a parenting blog I saw, yelling is as bad as corporal punishment and particularly destructive to self-esteem so oh my God, what am I doing?

in which I argued that human beings are fitted by evolution with a number of destructive motives such as greed, lust, dominance, vengeance, and self-deception.

9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.

What did it avail to pray when he knew that his soul lusted after its own destruction?

Wonder and humility are wholesome emotions, and they do not exist side by side with a lust for destruction.

I lay back against the pillows and stared up at the ceiling. I hated myself. I thought, I am just a destructive force in the world. Look at all the bodies I leave behind me. *

A Bluesman hates to be told what to do. Authority rankles him, inspires his rebellion, and plays to his need to self-destruct. A Bluesman doesn't take to having a boss unless he's on a chain gang (for the chain gang boss ranks below only a mean old woman and a sweet young thing in the hierarchy of the Blues Muse, followed closely by bad liquor, a dead dog, and the Man).

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Today, feminism offers women not liberation but the right to act as surrogate men. It has not provided a blueprint for change that would lead to the elimination of sexist oppression or a transformation of our society. The women’s movement has become a kind of ghetto or concentration camp for women who are seeking to attain the kind of power they feel men have. It provides a forum for the expression of their feelings of anger, jealousy, rage, and disappointment with men. It provides an atmosphere where women who have little in common, who may resent or even feel indifferent to one another can bond on the basis of shared negative feelings toward men. Finally, it gives women of all races, who desire to assume the imperialist, sexist, racist positions of destruction men hold with a platform that allows them to act as if the attainment of their personal aspirations and their lust for power is for the common good of all women.

The unwholesome-looking little moral agent of destruction exulted silently in the possession of personal prestige, keeping in check this man armed with the defensive mandate of a menaced society. More fortunate than Caligula, who wished that the Roman Senate had only one head for the better satisfaction of his cruel lust, he beheld in that one man all the forces he had set at defiance: the force of law, property, oppression, and injustice. He beheld all his enemies and fearlessly confronted them all in a supreme satisfaction of his vanity. They stood perplexed before him as if before a dreadful portent. He gloated inwardly over the chance of this meeting affirming his superiority over all the multitude of mankind.

There in the dark her memory was refreshed, and she succumbed to her earlier dreams. Along with the idea of romantic love, she was introduced to another - physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap. She forgot lust and simple caring for. She regarded love as possessive mating, and romance as the goal of the spirit. It would be for her a well-spring from which she would draw the most destructive emotions, deceiving the lover and seeking to imprison the beloved, curtailing freedom in every way." -- Toni Morrison, The Bluest Eye

Damn her uncle and his lust, damn him and his thirst for power. Yet, he was her kin, and his destruction might mean the destruction of Salome, too, for the triumph of Roman men like Pontius Pilate would mean the inevitable diminishing of her own household.

But it is part of our intellectual arrogance that we confront world history, especially in modern times, in much the same spirit that the hermits and ascetics of early Christianity confronted the theatrum mundi, the great theater of the world. History seems to us an arena of instincts and fashions, of appetite, avarice, and craving for power, of blood lust, violence, destruction, and wars, of ambitious ministers, venal generals, bombarded cities, and we too easily forget that this is only one of its many aspects. Above all we forget that we ourselves are a part of history, that we are the product of growth and are condemned to perish if we lose the capacity for further growth and change. We are ourselves history and share the responsibility for world history and our position in it. But we gravely lack awareness of this responsibility.

To load it daily with all the things which shall after be mentioned, that are grievous, killing, and destructive to it, is the height of this contest. Such a one never thinks his lust dead because it is quiet, but labours still to give it new wounds, new blows every day. So the apostle, Col. iii. 5.

9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. 10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

They intend to make people's very appetites the next weapon of uncountable destruction. They intend that your people will lust themselves into oblivion in front of little boxes of changing light. Addictive light. A light that makes you feel like you live a life, when all you really do is eat what the light tells you to eat and squirt pee and pump poo. And watch the changing light!

Fallen Angels have fiery eyes, black pointed wings, with blood dripping from their demonic representations of their body, they have a smoky orb around them, and a trail of fog that follows behind them that leads into destruction as they sail by. All a white angel has to do is hug a fallen angel, or show them any kind of compassion, and they scream and instantly disappear or just disintegrate.

The saying of yea to life, including even its most strange and most terrible problems, the will to life rejoicing over its own inexhaustibleness in the sacrifice of its highest types - this is what I called Dionysian, this is what I divined as the bridge leading to the psychology of the tragic poet. Not in order to escape from terror and pity, not to purify one's self of a dangerous passion by discharging it with vehemence — this is how Aristotle understood it — but to be far beyond terror and pity and to be the eternal lust of Becoming itself — that lust which also involves the lust of destruction. And with this I once more come into touch with the spot from which I once set out — the Birth of Tragedy was my first transvaluation of all values: with this I again take my stand upon the soil from out of which my will and my capacity spring — I, the last disciple of the philosopher Dionysus — I, the prophet of eternal recurrence.

What did it avail to pray when he knew that his soul lusted after its own destruction? A certain pride, a certain awe, withheld him from offering to God even one prayer at night, though he knew it was in God's power to take away his life while he slept and hurl his soul hellward ere he could beg for mercy. His pride in his own sin, his loveless awe of God, told him that his offence was too grievous to be atoned for in whole or in part by a false homage to the All-seeing and All-knowing.

He had sinned mortally not once but many times and he knew that, while he stood in danger of eternal damnation for the first sin alone, by every succeeding sin he multiplied his guilt and his punishment. His days and works and thoughts could make no atonement for him, the fountains of sanctifying grace having ceased to refresh his soul. At most, by an alms given to a beggar whose blessing he fled from, he might hope wearily to win for himself some measure of actual grace. Devotion had gone by the board. What did it avail to pray when he knew that his soul lusted after its own destruction? A certain pride, a certain awe, withheld him from offering to God even one prayer at night, though he knew it was in God's power to take away his life while he slept and hurl his soul hellward ere he could beg for mercy. His pride in his own sin, his loveless awe of God, told him that his offence was too grievous to be atoned for in whole or in part by a false homage to the All-seeing and All-knowing.

Make no mistake: “progress” is the lust for power, and we must unmask its method as a sick, destructive joke. Utilizing such pretexts as “necessity,” or “economic development,” the final goal of “progress” is nothing less than the destruction of life. This destructive urge takes many forms: progress is devastating forests,exterminating animal species, extinguishing native cultures, masking and distorting the pristine landscape with the varnish of industrialism, and debasing the organic life that still survives.

I only wanted to suggest to you that self-confidence is a passion so overwhelming that beside it even lust and hunger are trifling. It whirls its victim to destruction in the highest affirmation of his personality. The object doesn't matter; it may be worth while or it may be worthless. No wine is so intoxicating, no love so shattering, no vice so compelling. When he sacrifices himself man for a moment is greater than God, for how can God, infinite and omnipotent, sacrifice himself? At best he can only sacrifice his only begotten son.

The goal of the Council on Foreign Relations is world government. Admiral Chester Ward, former Judge Advocate General of the U.S. Navy, was a CFR member for sixteen years before resigning in disgust. In 1975, he stated that the Council’s objective is “submergence of U.S. sovereignty into an all-powerful one-world government.” He also said: “This lust to surrender the sovereignty and independence of the United States is pervasive throughout most of the membership.” “In the entire CFR lexicon, there is no term of revulsion carrying a meaning so deep as ‘America First.’”25

It may be, Bhante, that some venerable one here thinks: ‘Could it be that this venerable one is intent upon renunciation on account of mere faith?’ But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done.1370 He is intent upon renunciation because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion. [377]

It is impossible to separate: heat and light, warmth and fire, joy and laughter, bliss and contentment, pleasure and elation, euphoria and excitement, faith and certainty, pride and destruction, hope and anticipation, desire and expection, love and affection, passion and devotion, misery and hatred, temper and violence, rage and resentment, lust and infatuation, sentiment and opinion, zeal and ambition, confidence and conviction, anger and bitterness, loyalty and friendship, joy and laughter, peace and calmness, patience and composure, truth and virtue, courage and fortitude, mercy and charity, service and honor, need and desire, life and activity, being and reality, and time and eternity.

Most people don’t cheat because they’re cheaters. They cheat because they are people. They are driven by hunger or for the experience of someone being hungry once more for them. They find themselves in friendships that take an unintended turn or they seek them out because they’re horny or drunk or damaged from all the stuff they didn’t get when they were kids. There is love. There is lust. There is opportunity. There is alcohol. And youth. There is loneliness and boredom and sorrow and weakness and self-destruction and idiocy and arrogance and romance and ego and nostalgia and power and need. There is the compelling temptation of intimacies with someone other than the person with whom one is most intimate.

There in the dark her memory was refreshed, and she succumbed to her earlier dreams. Along with the idea of romantic love, she was introduced to another—physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap. She forgot lust and simple caring for. She regarded love as possessive mating, and romance as the goal of the spirit. It would be for her a well-spring from which she would draw the most destructive emotions, deceiving the lover and seeking to imprison the beloved, curtailing freedom in every way.

And one by one, driven to exhaustion, trapped by fence and horses and bewilderment, under an immaculate sky the mythic creatures died. They died not in mercy, not in the majesty which was their due, but as the least of life, accursed of nature. They died in the dust of insult and the spittle of lead. There was more here than profaned the eye or ear or nose or heart. There was more here than mere destruction. The American soul itself was involved, its anthropology. We are born with buffalo blood upon our hands. In the prehistory of us all, the atavistic beasts appear. They graze the plains of our subconscious, they trample through our sleep, and in our dreams we cry out our damnation. We know what we have done, we violent people. We know that no species was created to exterminate another, and the sight of their remnant stirs in us the most profound lust, the most undying hatred, the most inexpiable guilt. A living buffalo mocks us. It has no place or purpose. It is a misbegotten child, a monster with which we cannot live and which we cannot live without. Therefore we slay, and slay again, for while a single buffalo remains, the sin of our fathers, and hence our own, is imperfect. But the slaughter of the buffalo is part of something larger. It is as though the land of Canaan into which we were led was too divine, and until we have done it every violence, until we have despoiled and murdered and dirtied every blessing, until we have erased every reminder of our original rape, until we have washed our hands of the blood of every other, we shall be unappeased. It is as though we are too proud to be beholden to Him. We cannot bear the goodness of God.

And the observance of his five commandments will bring peace upon the earth. They all have but one object,—the establishment of peace among men. If men will only believe in the doctrine of Jesus and practise it, the reign of peace will come upon earth,—not that peace which is the work of man, partial, precarious, and at the mercy of chance; but the peace that is all-pervading, inviolable, and eternal. The first commandment tells us to be at peace with every one and to consider none as foolish or unworthy. If peace is violated, we are to seek to re-establish it. The true religion is in the extinction of enmity among men. We are to be reconciled without delay, that we may not lose that inner peace which is the true life (Matt. v. 22-24). Everything is comprised in this commandment; but Jesus knew the worldly temptations that prevent peace among men. The first temptation perilous to peace is that of the sexual relation. We are not to consider the body as an instrument of lust; each man is to have one wife, and each woman one husband, and one is never to forsake the other under any pretext (Matt. v. 28-32). The second temptation is that of the oath, which draws men into sin; this is wrong, and we are not to be bound by any such promise (Matt. v. 34-37). The third temptation is that of vengeance, which we call human justice; this we are not to resort to under any pretext; we are to endure offences and never to return evil for evil (Matt. v. 38-42). The fourth temptation is that arising from difference in nationalities, from hostility between peoples and States; but we are to remember that all men are brothers, and children of the same Father, and thus take care that difference in nationality leads not to the destruction of peace (Matt. v. 43-48).

The more lofty philosophical man who is surrounded by loneliness, not because he wishes to be alone, but because he is what he is, and cannot find his equal: what a number of dangers and torments are reserved for him, precisely at the present time, when we have lost our belief in the order of rank, and consequently no longer know how to understand or honour this isolation! Formerly the sage almost sanctified himself in the consciences of the mob by going aside in this way; to-day the anchorite sees himself as though enveloped in a cloud of gloomy doubt and suspicions. And not alone by the envious and the wretched: in every well-meant act that he experiences he is bound to discover misunderstanding, neglect, and superficiality. He knows the crafty tricks of foolish pity which makes these people feel so good and holy when they attempt to save him from his own destiny, by giving him more comfortable situations and more decent and reliable society. Yes, he will even get to admire the unconscious lust of destruction with which all mediocre spirits stand up and oppose him, believing all the while that they have a holy right to do so! For men of such incomprehensible loneliness it is necessary to put a good stretch of country between them and the officiousness of their fellows: this is part of their prudence. For such a man to maintain himself uppermost to-day amid the dangerous maelstroms of the age which threaten to draw him under, even cunning and disguise will be necessary. Every attempt he makes to order his life in the present and with the present, every time he draws near to these men and their modern desires, he will have to expiate as if it were an actual sin: and withal he may look with wonder at the concealed wisdom of his nature, which after every one of these attempts immediately leads him back to himself by means of illnesses and painful accidents.

The days turned slowly, somewhat with the rhythm of a gently swirling merry-go-round from which one simply cannot get off. They seemed for everybody to be suffused with hate and its variants. One detested, for example—and without quite wanting to—other cars in the morning rush-hour traffic. Later in the day, one felt envious of, or contempt for, one’s office colleagues and the relish with which they played—over their teacups and through their coffee breaks—their games of one-upmanship that would be disrupted only when the acid in their tongues descended to gnaw at their stomach linings or they felt the first paralysing jabs of their hearts going on the blink. Even when, during the day, to relieve stress—except that, paradoxically, it seemed instead to sharpen the desolation, illumine more pitilessly the bleakness, the vanity of their futures—even when one of them throbbed to touch some proximate human, that lust too seemed destructive and replete with hate, a form of battering rancour.

Jesus said unto them [the Jews], If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. (John 8:41–45) With the destruction of the Temple in 70 CE, Christians—gentile and Jew alike—felt that they were witnessing the fulfillment of prophecy, imagining that the Roman legions were meting out God’s punishment to the betrayers of Christ. Anti-Semitism soon acquired a triumphal smugness, and with the ascension of Christianity as the state religion in 312 CE, with the conversion of Constantine, Christians began openly to relish and engineer the degradation of world Jewry.36 Laws were passed that revoked many of the civic privileges previously granted to Jews. Jews

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Ah, my friends, that innocent afternoon with Larry provoked me into thought in a way my own dicelife until then never had. Larry took to following the dice with such ease and joy compared to the soul-searching gloom that I often went through before following a decision, that I had to wonder what happened to every human in the two decades between seven and twenty-seven to turn a kitten into a cow. Why did children seem to be so often spontaneous, joy-filled and concentrated while adults seemed controlled, anxiety-filled and diffused? It was the Goddam sense of having a self: that sense of self which psychologists have been proclaiming we all must have. What if - at the time it seemed like an original thought - what if the development of a sense of self is normal and natural, but is neither inevitable nor desirable? What if it represents a psychological appendix: a useless, anachronistic pain in the side? - or, like the mastodon's huge tusks: a heavy, useless and ultimately self-destructive burden? What if the sense of being some-one represents an evolutionary error as disastrous to the further development of a more complex creature as was the shell for snails or turtles? He he he. What if? indeed: men must attempt to eliminate the error and develop in themselves and their children liberation from the sense of self. Man must become comfortable in flowing from one role to another, one set of values to another, one life to another. Men must be free from boundaries, patterns and consistencies in order to be free to think, feel and create in new ways. Men have admired Prometheus and Mars too long; our God must become Proteus. I became tremendously excited with my thoughts: 'Men must become comfortable in flowing from one role to another' - why aren't they? At the age of three or four, children were willing to be either good guys or bad guys, the Americans or the Commies, the students or the fuzz. As the culture molds them, however, each child comes to insist on playing only one set of roles: he must always be a good guy, or, for equally compulsive reasons, a bad guy or rebel. The capacity to play and feel both sets of roles is lost. He has begun to know who he is supposed to be. The sense of permanent self: ah, how psychologists and parents lust to lock their kids into some definable cage. Consistency, patterns, something we can label - that's what we want in our boy. 'Oh, our Johnny always does a beautiful bower movement every morning after breakfast.' 'Billy just loves to read all the time...' 'Isn't Joan sweet? She always likes to let the other person win.' 'Sylvia's so pretty and so grown up; she just loves all the time to dress up.' It seemed to me that a thousand oversimplifications a year betrayed the truths in the child's heart: he knew at one point that he didn't always feel like shitting after breakfast but it gave his Ma a thrill. Billy ached to be out splashing in mud puddles with the other boys, but... Joan wanted to chew the penis off her brother every time he won, but ... And Sylvia daydreamed of a land in which she wouldn’t have to worry about how she looked . . . Patterns are prostitution to the patter of parents. Adults rule and they reward patterns. Patterns it is. And eventual misery. What if we were to bring up our children differently? Reward them for varying their habits, tastes, roles? Reward them for being inconsistent? What then? We could discipline them to be reliably various, to be conscientiously inconsistent, determinedly habit-free - even of 'good' habits.

First, we must boldly handle the major themes of human life, the incessant questions which men and women have always asked and which the great novelists and dramatists have treated in every age: What is the purpose of our existence? Has life any significance? Where did I come from, and where am I going to? What does it mean to be a human being, and how do humans differ from animals? Whence this thirst for transcendence, this universal quest for a Reality above and beyond us, this need to fall down and worship the Infinitely Great? What is freedom, and how can I experience personal liberation? Why the painful tension between what I am and what I long to be? Is there a way to be rid of guilt and of a guilty conscience? What about the hunger for love, sexual fulfillment, marriage, family life, and community on the one hand, and on the other the pervasive sense of alienation, and the base, destructive passions of jealousy, malice, hate, lust, and revenge? Is it possible truly to master oneself and love one’s neighbor? Is there any light on the dark mysteries of evil and suffering? How can we find courage to face first life, then death, then what may lie beyond death? What hope can sustain us in the midst of our despair?

Tikkun olam. Repairing the world. Healing wastelands. Laboring to make a dying world livable again. This is the vision of the apostles and prophets. This is the prophetic paradigm the people of God are to coordinate their theology and lives with. We are not to be macabre Christians lusting for destruction and rejoicing at the latest rumor of war. It’s high time that a morbid fascination with a supposed unalterable script of God-sanctioned–end-time–hyperviolence be once and for all left behind. A secret (or not-so-secret) longing for the world’s violent destruction is grossly unbecoming to the followers of the Lamb. We are not hoping for Armageddon; we are helping build New Jerusalem. We will not complete it without the return of the King, but we will move in that direction all the same. We refuse to conspire with the beasts of empire who keep the world confined to the death culture of Babylon. There’s always another Armageddon looming on the horizon, threatening to perpetuate the bloody ways of Cain and throw more Abels in a mass grave. But we are not to cooperate with that vision. We are to resist it. We are to anticipate a future created by the Prince of Peace through the very lives we live. We are to work in concert with Jesus Christ

It is worth remarking that, in 1984, the members of the Party are compelled to conform to a sexual ethic of more than Puritan severity. In Brave New World, on the other hand, all are permitted to indulge their sex­ual impulses without let or hindrance. The society de­scribed in Orwell's fable is a society permanently at war, and the aim of its rulers is first, of course, to exercise power for its own delightful sake and, second, to keep their subjects in that state of constant tension which a state of constant war demands of those who wage it. By crusading against sexuality the bosses are able to maintain the required tension in their followers and at the same time can satisfy their lust for power in a most gratifying way. The society described in Brave New World is a world-state, in which war has been eliminated and where the first aim of the rulers is at all costs to keep their subjects from making trouble. This they achieve by (among other methods) legaliz­ing a degree of sexual freedom (made possible by the abolition of the family) that practically guarantees the Brave New Worlders against any form of destruc­tive (or creative) emotional tension. In 1984 the lust for power is satisfied by inflicting pain; in Brave New World, by inflicting a hardly less humiliating pleasure.

Happiness is not to be achieved at the command of emotional whims. Happiness is not the satisfaction of whatever irrational wishes you might blindly attempt to indulge. Happiness is a state of non-contradictory joy-a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction, not the joy of escaping from your mind, but of using your mind’s fullest power, not the joy of faking reality, but of achieving values that are real, not the joy of a drunkard, but of a producer. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions. “Just as I support my life, neither by robbery nor alms, but by my own effort, so I do not seek to derive my happiness from the injury or the favor of others, but earn it by my own achievement. Just as I do not consider the pleasure of others as the goal of my life, so I do not consider my pleasure as the goal of the lives of others. Just as there are no contradictions in my values and no conflicts among my desires-so there are no victims and no conflicts of interest among rational men, men who do not desire the unearned and do not view one another with a cannibal’s lust, men who neither make sacrifice nor accept them.

Consider, too, that slavery, totalitarianism, and apartheid have been challenged, and in places overcome, not by Christians who sat back and blithely said, “It’s all going to burn,” but by Christians who believed that Jesus is Lord here and now. Such Christians believe that the program of restoration is already underway. Laboring in the name of Jesus to make the world a better place does not undermine faith in the Second Coming; rather it takes seriously God’s intention to repair the world through Christ and anticipates this hope by moving even now in the direction of restoration. This is what it means to be faithful to the kingdom of God even while we await the appearing of Christ and the culmination of our hope. Tikkun olam. Repairing the world. Healing wastelands. Laboring to make a dying world livable again. This is the vision of the apostles and prophets. This is the prophetic paradigm the people of God are to coordinate their theology and lives with. We are not to be macabre Christians lusting for destruction and rejoicing at the latest rumor of war. It’s high time that a morbid fascination with a supposed unalterable script of God-sanctioned–end-time–hyperviolence be once and for all left behind. A secret (or not-so-secret) longing for the world’s violent destruction is grossly unbecoming to the followers of the Lamb.

For certainly your desire for peace, and prosperity, and plenty is not prompted by any purpose of using these blessings honestly, that is to say, with moderation, sobriety, temperance, and piety; for your purpose rather is to run riot in an endless variety of sottish pleasures, and thus to generate from your prosperity a moral pestilence which will prove a thousand-fold more disastrous than the fiercest enemies. It was such a calamity as this that Scipio, your chief pontiff, your best man in the judgment of the whole senate, feared when he refused to agree to the destruction of Carthage, Rome's rival; and opposed Cato, who advised its destruction. He feared security, that enemy of weak minds, and he perceived that a wholesome fear would be a fit guardian for the citizens. And he was not mistaken: the event proved how wisely he had spoken. For when Carthage was destroyed, and the Roman republic delivered from its great cause of anxiety, a crowd of disastrous evils forthwith resulted from the prosperous condition of things. First concord was weakened, and destroyed by fierce and bloody seditions; then followed, by a concatenation of baleful causes, civil wars, which brought in their train such massacres, such bloodshed, such lawless and cruel proscription and plunder, that those Romans who, in the days of their virtue, had expected injury only at the hands of their enemies, now that their virtue was lost, suffered greater cruelties at the hands of their fellow-citizens. The lust of rule, which with other vices existed among the Romans in more unmitigated intensity than among any other people, after it had taken possession of the more powerful few, subdued under its yoke the rest, worn and wearied.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Ignorance leads to exaggerating the importance of beauty, ugliness, and other qualities. Exaggeration of these qualities leads to lust, hatred, jealousy, belligerence, and so on. These destructive emotions lead to actions contaminated by misperception. These actions (karma) lead to powerless birth and rebirth in cyclic existence and repeated entanglement in trouble. Removing ignorance undermines our exaggeration of positive and negative qualities; this undercuts lust, hatred, jealousy, belligerence, and so on, putting an end to actions contaminated by misperception, thereby ceasing powerless birth and rebirth in cyclic existence. Insight is the way out.

President Theodore Roosevelt said, “When you educate a man in mind and not in morals, you educate a menace to society.” Science is learning to control everything but man. We have not yet solved the problems of hate, lust, greed, and prejudice, which produce social injustice, racial strife, and ultimately war. Our future is threatened by many dangers, such as the nuclear destruction that hangs over our heads. However, the greatest danger is from within. Every major civilization before us has disintegrated and collapsed from internal forces rather than military conquest. Ancient Rome is the outstanding example of the fall of a civilization. While its disintegration was hastened by foreign invasions, in the opinion of Arthur Weigall, a world-famous archaeologist, it collapsed “only after bribery and corruption had been rife for generations.” No matter how advanced its progress, any generation that neglects its spiritual and moral life is going to disintegrate. This is the story of man, and this is our modern problem.

As I grow older, I understand that it’s my battle. No one is a friend. No one is a rescuer. Trust is just a word. Greed is the deceiver. Lust is the shield of hypocrites. Anger is far more destructive than weapons of mass destruction. I am my own hero and God is my savior.

Lust is a violent desire, destructive and uncontrollable. If you let the sensation take root, you become captive to its power, until you’re waking up in the wreckage of its path.

opportunity for the inner darkness to reveal itself. The lust for blood, rape and destruction is very much part of power’s attraction. It is not only that men desire power so that they will no longer suffer. It is not only that they desire power so that they can overcome subjugation to want, disease and death. Power also means the capacity to take vengeance, ensure submission, and crush enemies.

Along with the idea of romantic love, she was introduced to another - physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap. She forgot lust and simple caring for. She regarded love as possessive mating, and romance as the goal of the spirit. It would be for her a well-spring from which she would draw the most destructive emotions, deceiving the lover and seeking to imprison the beloved, curtailing freedom in every way.

When born (in the future lives) they are attached again to the body (and mind) as Atman, and become subject to lust and the other two passions. Karma is again produced by them, and they have to receive its inevitable results. (Thus) body undergoes birth, old age, disease, death, and is reborn after death; while the world passes through the stages of formation, existence, destruction, and emptiness, and is re-formed again after emptiness. Kalpa after Kalpa[FN#343] (passes by), life after life (comes on), and the circle of continuous rebirths knows no beginning nor end, and resembles the pulley for drawing water from the well.[FN#344] [FN#343] Kalpa, a mundane cycle, is not reckoned by months and years. lt is a period during which a physical universe is formed to the moment when another is put into its place. A.

They who upon pretence of Christian liberty do practice any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the gospel q to their own destruction, so they wholly destroy rthe end of Christian liberty, which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our lives. ( q Rom 6:1-2; rGal 5:13; 2Pe 2:18,21)

Your head’s a storm, turbulent and destructive. You need to find the center, the calm. Let me be that for you

Lust is a violent desire, destructive and uncontrollable. If you let the sensation take root, you become captive to its power, until you’re waking up in the wreckage of its path

My mother was Helen of Troy in every sense, the threat of female power, the destructive beauty of the female form. I know because I walk the same path. Every girl who’s lusted after and then blamed for that lust, every woman who’s seduced and then accused of liking it. Stolen and then wrestled back. We’re all the epicenter of our own wars.

Sinful attempts to control may come from a lust for power or from unsuccessful attempts to correct problem situations. Underneath sinful attempts to control or manipulate is the deadliest sin of all: pride. It is pride that puts self, self's interests, desires, plans, and ideas first. It is often the self-righteous pride of thinking that self knows what is best.

There will be a Falling Away from Scriptural Truth Before the Return of Jesus Christ: The harlot church Mystery Babylon promotes blasphemy and spiritual fornication. They follow the Mystery Religions of Babylon. This is Eastern mysticism and Western esotericism. The Bible says, “Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, not to be easily disconcerted or alarmed by any spirit or message or a letter seeming to be from us, alleging that the Day of the Lord has already come. Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. He will oppose and exalt himself above every so-called god or object of worship. So, he will seat himself in the temple of God, proclaiming himself to be God (2 Thessalonians 2:1-3, Berean Study Bible). Colossians 2:8 says, “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ (NKJV). “For the time is coming when people will not endure sound doctrine; but after their own lusts, shall they heap unto themselves teachers; having itching ears and they shall turn away their ears from the truth and be turned aside unto fables” (2 Timothy 4:3-4, KJV). * These Scriptures warn us that a counterfeit Church will promote a false theology, not the Gospel of Jesus Christ.

No, mass destruction has nothing to do with God. It's all about human lust for sex, for wealth, for power. Easier to lay culpability at the feet of some conjured being than admit such gluttony.

Normally, when people, especially children, experience emotional, physical, or psychological trauma it causes them to withdraw, rebel or both. It is the equivalent of being trapped between facing the consequences of exposing the secret(s) and carrying the heavy guilt of being the reason for breaking up the family. They learn to medicate the wounds of their souls in many ways in order to cope with life. Often, it can be extremely destructive and imprisoning.  Something had turned on in me that I couldn’t explain nor control. I found myself experiencing bouts of depression and not feeling valued. The more I sought love, the more I found myself drowning in the depth of lust. Validation and the longing for acceptance and love became my addiction but I wasn't even aware it was happening. My addiction had sub counterparts: over-pleasing people, feeling needed, perfectionism, anxiety, suicidal thoughts, never feeling good enough, insecurity and feeling devalued. I developed a “taking what I can get” mentality.

In every instance, slavery to sin involves three factors. First, there is a change of master as we temporarily defect from the true God in search of a more appealing master. Just as it happened on that fateful day in the garden of Eden, temptations lure us away to seek satisfaction in a counterfeit kingdom. Second, as our distance from God grows, our blood-bought identity in Christ escapes our attention. We become disordered servants who wander around in a fog of spiritual amnesia about who we really are. Third, confusion over who we are and to whom we belong leads us to offer a misplaced obedience. Rather than obeying the truth, we give deference to the lies and lusts of our flesh.

… man is to him a thing unshaped, raw material, an ugly stone that needs the sculptor's chisel. No longer to will, no longer to value, no longer to create! Oh, that this great weariness may never be mine! Even in the lust of knowledge, I feel only the joy of my will to beget and to grow; and if there be innocence in my knowledge, it is because my procreative will is in it. Away from God and gods did this will lure me: What would there be to create if there were Gods? But to man doth it ever drive me anew, my burning, creative will. Thus driveth it the hammer to the stone. Alas, ye men, within the stone there sleepeth an image for me, the image of all my dreams! Alas, that it should have to sleep in the hardest and ugliest stone! Now rageth my hammer ruthlessly against its prison. From the stone the fragments fly: what's that to me? I will finish it: for a shadow came unto me—the stillest and lightest thing on EArth once came unto me! The beauty of the Superman came unto me as a shadow. Alas, my brethren! What are the Gods to me now? A Dionysian life force needs the hardness of the hammer, and one of its first essentials is without doubt the joy even of destruction. The command, "Harden yourselves!" and the deep conviction that all creators are hard, is the really distinctive sign of a Dionysian Nature.

… man is to him a thing unshaped, raw material, an ugly stone that needs the sculptor's chisel. No longer to will, no longer to value, no longer to create! Oh, that this great weariness may never be mine! Even in the lust of knowledge, I feel only the joy of my will to beget and to grow; and if there be innocence in my knowledge, it is because my procreative will is in it. Away from God and gods did this will lure me: What would there be to create if there were Gods? But to man doth it ever drive me anew, my burning, creative will. Thus driveth it the hammer to the stone. Alas, ye men, within the stone there sleepeth an image for me, the image of all my dreams! Alas, that it should have to sleep in the hardest and ugliest stone! Now rageth my hammer ruthlessly against its prison. From the stone the fragments fly: what's that to me? I will finish it: for a shadow came unto me—the stillest and lightest thing on EArth once came unto me! The beauty of the Superman came unto me as a shadow. Alas, my brethren! What are the Gods to me now? A Dionysian life force needs the hardness of the hammer, and one of its first essentials is without doubt the joy even of destruction. The command, "Harden yourselves!" and the deep conviction that all creators are hard, is the really distinctive sign of a Dionysian Nature.

we are weak. Affected by our past. Deceived by our culture. Tempted by unholy desires. Some Christians secretly view sex in their marriages as dirty or shameful. Some are haunted and weighed down by memories of immorality and adultery in their past. Some have given in to the destructive undertow of pornography, fueling their lusts with man-made, sinful alternatives to the pure, unpolluted, replenishing experience God designed our sexual oneness to be. As a result, many husbands and wives have grown distant from each other, allowing staleness to set in, pushing each other away, withholding something precious that rightly and exclusively belongs to their spouse.

When the bonds which knit society to God are relaxed, selfishness soon becomes furious, and forcibly seizes what it lusts after, regardless of others' rights. Sin saps the very foundations of social life, and makes men into tigers, more destructive to each other than wild beasts. All our grand modern schemes for the reformation of society will fail unless they begin with the reformation of the individual. To walk with God is the true way to make men gentle and pitying.

1 Timothy 6:9—“Those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.

Be not so intent upon your particular callings as to make them interfere with your general calling. Beware you lose not your God in the crowd and hurry of earthly business. Mind that solemn warning, “But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,

Villains don't want to be a part of society. They want the freedom to live their lives unrestricted by laws by which the rest of us abide. Villains are narcissists, slaves to their own greed and lust for power. They are not interested in the welfare of others, only in satisfying their own desires. As a result, villains give no thought to the death and destruction that may result from their nefarious schemes. Just as heroes are willing to give their lives in the name of good, villains know that death is often the reward for embracing a life of evil.

You won’t find this name in the Bible, but Satan is the original SweetTart distributor. Do you remember eating those candies when you were young? They are sweet on the outside and sour when you bite into them. The enemy will come with something that is good on the outside – like a legitimate, strong desire for food, sex, or achievement - offer it to you in the wrong way at the wrong time. He’ll get you to believe that his counterfeit pleasure is the only way to satisfy your emotional needs. He’ll offer sex to you from a video screen or in a perverted way, moving you away from what is good, true, loving, and wonderful, and twisting it into something that is evil and destructive in the end. It will always look and taste attractive – that is, until you bite into it. But the problem is that the sour part may not come for weeks, months, or even years. You can spend decades enjoying the sugary coating of sin, only to find out too late that when the sweetness is gone, there’s nothing left but a sour taste.

Along with the idea of romantic love, she was introduced to another—physical beauty. Probably the most destructive ideas in the history of human thought. Both originated in envy, thrived in insecurity, and ended in disillusion. In equating physical beauty with virtue, she stripped her mind, bound it, and collected self-contempt by the heap. She forgot lust and simple caring for. She regarded love as possessive mating, and romance as the goal of the spirit. It would be for her a well-spring from which she would draw the most destructive emotions, deceiving the lover and seeking to imprison the beloved, curtailing freedom in every way. She

Our lust for earthly and material things marks the Genesis of our destruction.

These policies illustrate one thing: Biden and the Democrat Party are affirmatively implementing and supporting an agenda that is destructive of America, and they are doing it on purpose—because of their contempt for American society and culture and their lust for power.

Lusting after other women is a symptom of a heart that has turned away from God. Such desires are a manifestation of demonic influence, leading men down a path of destruction and chaos. God's judgment awaits those who refuse to repent and turn back to Him, for their actions bring harm to themselves and others.

Aphrodite and her plump bottom and naked breasts might incite the demon of lust in the viewer. Far less easy to feel desire for a statue who has had a cross gouged in her head, her eyes blinded and her nose sliced from her face. Erotically appealing statues suffered more than chastely clothed ones. We can still see the consequences of this rhetoric. Today, a once-handsome Apollo missing a nose stands in a museum; a statue of Venus that stood in a bathhouse has had her nipples and mons pubis chiseled away; a statue of Dionysus has had his nose mutilated and his genitalia removed.

How true is that Philosophy which says Our Heaven is seated in our Minds! Through all the roving Pleasures of my Youth, (Where Nights and Days seem all consum'd in Joy, Where the false Face of Luxury Display'd such Charms, As might have shaken the most holy Hermit, And made him totter at his Altar) I never knew one Moment's Peace like this. Here—in this little soft Retreat, My thoughts unbent from all the Cares of Life, Content with Fortune, Eas'd from the grating Duties of Dependence, From Envy free, Ambition under foot, The raging Flame of wild destructive Lust Reduc'd to a warm pleasing Fire of lawful Love, My Life glides on, and all is well within.

The fortress site sat unattended and unexplored. It was scaring everyone away, and even the wildlife abandoned it. Mother Earth knew of the empty skies where birds used to call, so it longed for the natural rhythms to be restored. But no one looked upon this place and thought of it as anything natural. It was an abhorrence, an eyesore worthy of destruction.

D’you remember how Jesus was led into the wilderness and fasted forty days? Then, when he was a-hungered, the devil came to him and said: If thou be the son of God, command that these stones be made bread. But Jesus resisted the temptation. Then the devil set him on a pinnacle of the temple and said to him: If thou be the son of God, cast thyself down. For angels had charge of him and would bear him up. But again Jesus resisted. Then the devil took him into a high mountain and showed him the kingdoms of the world and said that he would give them to him if he would fall down and worship him. But Jesus said: Get thee hence, Satan. That’s the end of the story according to the good simple Matthew. But it wasn’t. The devil was sly and he came to Jesus once more and said: If thou wilt accept shame and disgrace, scourging, a crown of thorns and death on the cross, thou shalt save the human race, for greater love hath no man than this, that a man lay down his life for his friends. Jesus fell. The devil laughed till his sides ached, for he knew the evil men would commit in the name of their redeemer.” Isabel looked at me indignantly. “Where on earth did you get that?” “Nowhere. I’ve invented it on the spur of the moment.” “I think it’s idiotic and blasphemous.” “I only wanted to suggest to you that self-sacrifice is a passion so overwhelming that beside it even lust and hunger are trifling. It whirls its victim to destruction in the highest affirmation of his personality. The object doesn’t matter; it may be worthwhile or it may be worthless. No wine is so intoxicating, no love so shattering, no vice so compelling. When he sacrifices himself man for a moment is greater than God, for how can God, infinite and omnipotent, sacrifice himself? At best he can only sacrifice his only begotten son.

The Devil can use anything we see and wish for as part of his trap to lead us toward destruction—that’s the lust of the eyes.

In our solitude, our history no longer can remain a random collection of disconnected incidents and accidents but has to become a constant call for the change of heart and mind. There we can break through the fatalistic chain of cause and effect and listen with our inner senses to the deeper meaning of the actualities of everyday life. There the world no longer is diabolic, dividing us into “fors” and “againsts” but becomes symbolic, asking us to unite and reunite the outer with the inner events. There the killing of a president, the success of a moonshot, the destruction of cities by cruel bombing and the disintegration of a government by the lust for power, as well as the many personal disappointments and pains, no longer can be seen as unavoidable concomitants of our life, but all become urgent invitations to a response; that is, a personal engagement.

For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. - 1 Timothy 6:7-10

The pride of the peacock is the glory of God. The lust of the goat is the bounty of God. The wrath of the lion is the wisdom of God. The nakedness of woman is the work of God. Excess of sorrow laughs. Excess of joy weeps. The roaring of lions, the howling of wolves, the raging of the stormy sea, and the destructive sword, are portions of eternity too great for the eye of man. —William Blake, from “Proverbs of Hell,” The Marriage of Heaven and Hell

And then it was Taggart who screamed. It was a long, sudden, piercing scream, as if at some sudden sight, though his eyes were staring at space and seemed blankly sightless. The sight he was confronting was within him. The protective walls of emotion, of evasion, of pretense, of semi-thinking and pseudo-words, built up by him through all of his years, had crashed in the span of one moment—the moment when he knew that he wanted Galt to die, knowing fully that his own death would follow. He was suddenly seeing the motive that had directed all the actions of his life. It was not his incommunicable soul or his love for others or his social duty or any of the fraudulent sounds by which he had maintained his self-esteem: it was the lust to destroy whatever was living, for the sake of whatever was not. It was the urge to defy reality by the destruction of every living value, for the sake of proving to himself that he could exist in defiance of reality and would never have to be bound by any solid, immutable facts. A moment ago, he had been able to feel that he hated Galt above all men, that the hatred was proof of Galt’s evil, which he need define no further, that he wanted Galt to be destroyed for the sake of his own survival. Now he knew that he had wanted Galt’s destruction at the price of his own destruction to follow, he knew that he had never wanted to survive, he knew that it was Galt’s greatness he had wanted to torture and destroy—he was seeing it as greatness by his own admission, greatness by the only standard that existed, whether anyone chose to admit it or not: the greatness of a man who was master of reality in a manner no other had equaled.

Finally comes the third temptation, the most compelling of all. Christ sees the kingdoms of the world laid before Him for the taking. That’s the siren call of earthly power: the opportunity to control and order everyone and everything. Christ is offered the pinnacle of the dominance hierarchy, the animalistic desire of every naked ape: the obedience of all, the most wondrous of estates, the power to build and to increase, the possibility of unlimited sensual gratification. That’s expedience, writ large. But that’s not all. Such expansion of status also provides unlimited opportunity for the inner darkness to reveal itself. The lust for blood, rape and destruction is very much part of power’s attraction. It is not only that men desire power so that they will no longer suffer. It is not only that they desire power so that they can overcome subjugation to want, disease and death. Power also means the capacity to take vengeance, ensure submission, and crush enemies. Grant Cain enough power and he will not only kill Abel. He will torture him, first, imaginatively and endlessly. Then and only then will he kill him. Then he will come after everyone else.

We have such a need for love that we often expect from our fellow human beings something that only God can give, and then we quickly end up being angry, resentful, lustful, and sometimes even violent. As soon as the first commandment is no longer truly the first, our society moves to the edge of self-destruction. Love,

Love is the path, and love is the goal. Love is the alpha and the omega, the beginning and the end. Love is the first step and the last step. Love contains the whole of religion. But love has to be understood. Love is not lust, it is not a desire to get something from anybody. Love is an overflowing joy. Love is sharing. Love is freedom. Love is creativity. When you love you want to enrich the world. You want to make the world a little bit better and beautiful. When you do not know love, you become destructive. Then you become poisonous. Love means that you are grateful to existence. And out of that gratefulness, you want to contribute to existence. Love is prayer. Love is thankfulness. Slowly you move higher into the world of love. New dimensions of love start opening up to you. Love is no more a relationship, but you are simply loving. Love makes the whole existence one. Love opens the realization that existence is one ultimate unity, and only with unity can webe blissful, eternal and deathless. That is our true reality, that is your very being. To discover it is the whole purpose of life.

it should be remembered that to the American of the early nineteenth century public corruption was not simply a matter of bribery or stealing government money. There were other—far worse—forms of corruption, such as subverting the constitutional system, lusting after political power, and placing private interests ahead of the public: good. To use one’s public office to acquire power or a higher office, such as Jackson accused Crawford of doing,15 was far more vicious and destructive and dangerous than mere thievery.

The lust for money is the beginning of disruption. Sometimes money can blind you not to see looming destruction.

Severus kept going, “They are sexual perverts who damn and denounce homosexuality and boy loves.”111 “Heartless,” said Tigellinus. Same-sex love was so embedded within Roman culture, Tigellinus could not believe there were such uncultured barbarians of hate within the empire. Homosexuality was forbidden in the legions because adult liaisons weakened the warrior culture by creating self-destructive competition within the ranks. Instead, they used boy loves to satisfy their lust for the feminine and need for domination. Even Tigellinus enjoyed a good slave boy every once in a while as a diversion.112