Sexual Discipline Quotes

If you have control over yourself, you have no desire to control others.

Wine and women make wise men dote and forsake God's law and do wrong." However, the fault is not in the wine, and often not in the woman. The fault is in the one who misuses the wine or the woman or other of God's crations. Even if you get drunk on the wine and through this greed you lapse into lechery, the wine is not to blame but you are, in being unable or unwilling to discipline yourself. And even if you look at a woman and become caught up in her beauty and assent to sin [= adultery; extramarital sex], the woman is not to blame nor is the beauty given her by God to be disparaged: rather, you are to blame for not keeping your heart more clear of wicked thoughts. ... If you feel yourself tempted by the sight of a woman, control your gaze better ... You are free to leave her. Nothing constrains you to commit lechery but your own lecherous heart.

Just remember that self-discipline is not self-suppression. Suppression is when you resist and fight against your desires, keeping them as buried and unexpressed as possible. Self-discipline is when your highest desires rule your lesser desires, not through resistance, but through loving action grounded in understanding and compassion.

Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues.

Betrayal is too kind a word to describe a situation in which a father says he loves his daughter but claims he must teach her about the horrors of the world in order to make her a stronger person; a situation in which he watches or participates in rituals that make her feel like she is going to die. She experiences pain that is so intense that she cannot think; her head spins so fast she can't remember who she is or how she got there. All she knows is pain. All she feels is desperation. She tries to cry out for help, but soon learns that no one will listen. No matter how loud she cries, she can't stop or change what is happening. No matter what she does, the pain will not stop. Her father orders her to be tortured and tells her it is for her own good. He tells her that she needs the discipline, or that she has asked for it by her misbehavior. Betrayal is too simple a word to describe the overwhelming pain, the overwhelming loneliness and isolation this child experiences. As if the abuse during the rituals were not enough, this child experiences similar abuse at home on a daily basis. When she tries to talk about her pain, she is told that she must be crazy. "Nothing bad has happened to you;' her family tells her Each day she begins to feel more and more like she doesn't know what is real. She stops trusting her own feelings because no one else acknowledges them or hears her agony. Soon the pain becomes too great. She learns not to feel at all. This strong, lonely, desperate child learns to give up the senses that make all people feel alive. She begins to feel dead. She wishes she were dead. For her there is no way out. She soon learns there is no hope. As she grows older she gets stronger. She learns to do what she is told with the utmost compliance. She forgets everything she has ever wanted. The pain still lurks, but it's easier to pretend it's not there than to acknowledge the horrors she has buried in the deepest parts of her mind. Her relationships are overwhelmed by the power of her emotions. She reaches out for help, but never seems to find what she is looking for The pain gets worse. The loneliness sets in. When the feelings return, she is overcome with panic, pain, and desperation. She is convinced she is going to die. Yet, when she looks around her she sees nothing that should make her feel so bad. Deep inside she knows something is very, very wrong, but she doesn't remember anything. She thinks, "Maybe I am crazy.

Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

But the thing about Literature is, well, basically it encapsulates all the disciplines - it's history, philosophy, politics, sexual politics, sociology, psychology, linguistics, science. Literature is mankind's organised response to the world around him, or her.

But a punishment like forced labour or even imprisonment – mere loss of liberty – has never functioned without a certain additional element of punishment that certainly concerns the body itself: rationing of food, sexual deprivation, corporal punishment, solitary confinement … There remains, therefore, a trace of ‘torture’ in the modern mechanisms of criminal justice – a trace that has not been entirely overcome, but which is enveloped, increasingly, by the non-corporal nature of the penal system

With all due respect.” Victoria panted against the growing sexual hunger battling her temper for dominance. “Eat shit and die, sir.

A Christian marriage isn’t about whether you’re in love. Christian marriage is giving you the practice of fidelity over a lifetime in which you can look back upon the marriage and call it love. It is a hard discipline over many years. (Duke Magazine Article, "Faith Fires Back," 2002)

Everything in your life, from your diet to your career, must be aligned with your purpose if you are to act with coherence and integrity in the world. If you know your purpose, your deepest desire, then the secret of success is to discipline your life so that you support your deepest purpose and minimize distractions and detours.

There are two reasons why man loses contact with the regulating center of his soul. One of them is that some single instinctive drive or emotional image can carry him into a one-sidedness that makes him lose his balance. This also happens to animals; for example, a sexually excited stag will completely forget hunger and security. This one-sidedness and consequent loss of balance are much dreaded by primitives, who call it, "loss of soul." Another threat to the inner balance comes from excessive daydreaming, which in a secret way usually circles around particular complexes. In fact, daydreams arise just because they connect a man with his complexes; at the same time they threaten the concentration and continuity of his consciousness. The second obstacle is exactly the opposite, and is due to an over-consolidation of ego-consciousness. Although a disciplined consciousness is necessary for the performance of civilized activities (we know what happens if a railway signalman lapses into daydreaming), it has the serious disadvantage that it is apt to block the reception of impulses and messages coming from the center. This is why so many dreams of civilized people are concerned with restoring this receptivity by attempting to correct the attitude of consciousness toward the unconscious center of Self.

When a woman allows a man to enter her he is either giving or taking vital energy. A man can only share vital energy if he possesses it. A man’s vitality lies in his inner work and reservation of his semen emissions, which contains vital energy, life force. Avoiding overly frequent ejaculations is key. Building your storehouse of vital energy takes maturity and discipline.

Discipline your sexuality for it has the proclivity to cause a productivity that can influence now and posterity.

Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness.

Anna Karenina: “Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness.

Well, I divide the father question into three separate categories. First, there's the sire. He makes a baby, that's it. Doesn't necessarily have anything to do with the lamb once it's' planted, though he might. Anyone with a set of gonads can be a sire. Then there's the father. He also does the fertilization, but he sticks around provides support, both financial and emotional. Then in our little corner of the world we have daddies. A daddy is the more mature man in a sexual relationship, one who provides direction, discipline...and love for his brat.

We share a groan when I’m fully seated. She starts squeezing immediately with those goddamn muscles of hers. I gasp. “Give me a minute, baby. I need to catch my breath.” Her body quakes against mine as she laughs. “I thought you were this big strong athlete with loads of stamina and discipline.” “I practice football, not sexual Olympics,” I retort. She squeezes me again.

Across ideological differences, the femjnists have realized that a hierarchical ranking of human faculties and the identification of women with a degraded conception of corporeal reality has been instrumental, historically, to the consolidation of patriarchal power and the male exploration of female labor. Thus, analyses of sexuality, procreation, and mothering have been at the center of feminist theory and women's history. In particular, feminists have uncovered and denounced the strategies and the violence by means of which male-centered systems of exploitation have attempted to discipline and appropriate the female body, demonstrating that women's bodies have been the main targets, the privileged sites, for the deployment of power techniques and power relations. and power-relations

You are a single woman; you intend to remain one. You’ve acquired enough sexual experience to feel you belong to your times. You do not have children; you never intended to. Sustained romantic intensities have not been for you. Your explanation (not an untrue one,though not quite sufficient) is that you have let yourself be shaped by so many conventions, expectations, and requirements (institution’s, people’s), by so much dread of disapproval, that the discipline of solitude—severe solitude—has been required to give you the sense of an independent selfhood. The intensities of friendship suit you better. Friendship’s choreography is for multiple partners: for varied groups and surprisingly sustained duets.

Ungratified sexuality is readily transformed into rage. "Prison explosions" are outbreaks of sadism resulting from the absence of sexual gratification. Hence, when 33,000 workers leave their employment site all at once precisely in spring, there can be no doubt that the unsatisfying sex-economic conditions in the Soviet Union are the cause. By "sex-economic conditions" we mean more than just the possibility of a regulated and satisfying love life; over and above this we mean everything that is related to pleasure and the joy of life in one's work.

In most areas of his life, he was self-disciplined and hardworking, a man who took his responsibilities seriously. But then there was the other side. Sexual, intemperate, and bloody tired of trying to be perfect. The side that made him feel guilty as hell. Gabriel hadn't yet found a way to reconcile the opposing halves of his nature, the angel and the devil. He doubted he ever would.

The formidable combined forces of Judeo-Christianity and modern science have never succeeded in wiping out pagan astrology, nor will they ever. Astrology supplies what is missing in the west's official moral and intellectual codes. Astrology is the oldest organised art form of sexual personae. Waging war on astrology, the medieval and Renaissance Church promulgated the distortion that astrology is fatalism, a flouting of God's Providence and the necessity for moral struggle. But the predictive part of astrology is less important than its psychology, which three thousand years of continuous practise have given a phenomenal subtlety. Astrology does insist on self-discipline and self-transformation. Judging astrology by those vague sun-sign columns in the daily paper is like judging Christianity by a smudged shop window of black-velvet day-glo paintings of the Good Shepherd.

But he still lingered, feeling the wind lift his hair and grateful for another minute of peace. He was grateful, too, that Kate Miskin could share it with him without the need to speak and without making him feel that her silence was a conscious discipline. He had chosen her because he needed a woman in his team and she was the best available. The choice had been partly rational, partly instinctive and he was beginning to realize just how well his instinct had served him. It would have been dishonest to say that there was no hint of sexuality between them. In his experience there nearly always was, however repudiated or unacknowledged, between any reasonable attractive heterosexual couple who worked together. He wouldn’t have chosen her if he had found her disturbingly attractive but the attraction was there and he wasn’t immune to it. But despite this pinprick of sexuality, perhaps because of it, he found her surprisingly restful to work with. She had an instinctive knowledge of what he wanted; she knew when to be silent; she wasn’t overly deferential. He suspected that with part of her mind, she saw his vulnerabilities more clearly, and understood him better and was more judgmental than were any of his male colleagues. { by Adam Dalgliesh, of his teammate Kate Miskin }

The careful reader, and even the careless reader who's had a few too many drinks, will notice that the Point of View is not all male. You'll see plenty of male nakedness here, and the women are not the rocket-breasted, uber-sexualized portrayals of women that comics often offer.

Oh, I had all sorts of ego-polishing notions about my unhappy self. And I had theories, too. What, after all, is a depressed intellectual without his theories? I can’t reconstruct the details of them now. It would be too boring to try. But there was a lot of Nietzsche involved and Freud, too—oh, and Marx. That was it, my trinity: Nietzsche, Freud, and Marx. Which is to say I believed that power, sex, and money explained all human interactions, all history, and all the world. To pretend anything else, I thought, was rank hypocrisy, the worst of intellectual sins. Faith was a scam, Hope was a lie, Love was an illusion. Power, sex, and money—these three—were the real, the only stuff of life. And the greatest of these, of course, was sex. I don’t remember how I worked all this out philosophically. But for some reason, the other two persons of my trinity—power and money—were things to be disdained. They were motive forces for them, you know, for society’s evil masters, the greedy, the corrupt, the makers of orthodoxy. Sex, though—sex was for us. It was the expressive medium of the liberated, the unconventional, the unbowed, the Natural Man. When it came to sex, there was nothing—nothing consensual—that could repel or alienate such enlightened folks as we. Anyone who questioned that doctrine or looked askance at some sexual practice, anyone who even wondered aloud if perhaps, like any other appetite—for food, say, or alcohol or material goods—our sexual desire might occasionally require discipline or restraint, was painfully irrelevant, grossly out of the loop, unhip in the extreme. No, no. A free man, a natural man, a new man—so my theories went—threw off hypocrisy and explored his sexuality to its depths.

Most Asian texts stipulate the real existence of intangible, invisible energies that download into material representation and affects. The Chinese have long referred to these energies as Ch’i, while the Ch’i disciplines advocate understanding and working with, not against, those superlative energies. Basic

Remember that self-discipline is not self-suppression. Suppression is when you resist and fight against your desires, keeping them as buried and unexpressed as possible. Self-discipline is when your highest desires rule your lesser desires, not through resistance, but through loving action grounded in understanding and compassion.

a yogi disciplines his mind to ignore pain that ordinary people would have no choice but to let into their awareness; similarly he can ignore the insistent claims of hunger or sexual arousal that most people would be helpless to resist. The same effect can be achieved in different ways, either through perfecting a severe mental discipline as in Yoga or through cultivating constant spontaneity as in Zen.

It's not about getting rid of desire. It's about giving ourselves to bigger and better and more powerful desires. What are you channeling your energies into? If they don't go into a few, select, disciplined pursuits that you are passionate about and are willing to give your life to, then they'll dissipate into all sorts of urges and cravings that won't even begin to bring joy that the "one thing" could.

Man knows himself as body, and what he knows of spirit comes through grace. The poet would call it inspiration. But the spirit bloweth where it listeth. Man has no control over his inspiration. If a piece of music or a poem has moved him once, he can never be certain that it will happen again. But man hates to think that he has no control over the spirit. It would discourage him too much. He likes to believe that he can summon the spirit by some ordinary act. Instead of striving to prepare himself for it through discipline and prayer, he tries to summon it arbitrarily through some physical act—drinking Düsseldorf beer, for instance. . . Stein said, chuckling: Which is the way all good Düsseldorfers summon the spirit, since our Dunkelbier is the best in Germany. The priest laughed with him, and for a moment Sorme had a curious impression that he was listening to an argument between two undergraduates instead of two men in their late sixties. He shrank deeper into his armchair, wanting them to forget his presence. The priest stopped laughing first, and Sorme had a glimpse of the tiredness that always lay behind his eyes. Stein also became grave again. He said: Very well. But what has this to do with the murderer? It has to do with sex. For sex is the favourite human device for summoning the spirit. And since it is also God's gift of procreation, it nearly always works. . . unlike music and poetry. Or beer, Stein said. Quite. But even sex is not infallible. And man hates to think that he has no power over the spirit. The more his physical methods fail him, the more voraciously he pursues them. His attempts to summon the spirit become more and more frenzied. If he is a drinker, he drinks more, until he has more alcohol than blood in his veins. If he is a sensualist, he invents sexual perversions. Ah, Stein said. There are many other ways, of course—the lust for money and power, for instance. All depend upon man's refusal to face the fact that the spirit bloweth where it listeth, that no physical act can be guaranteed to summon it. . .

Even if you have been having sex for years with many people, you can still become a "secondary virgin." That occurs when you repent of previous sexual sins and then determine not to be intimate with anyone until you are married. It will require discipline to stay in the hallway of doors, but it still bring the sweet benefits of healthiness, greater self-respect, and above all, harmony with the King. He will honor you for doing what is right.

In fact, homosexuality was one of the key psychological conditions that helped psychiatry remain a method to regulate behavior. By turning homosexuality into a mental illness in the first half of the twentieth century, psychologists and psychiatrists would highlight the dangers of sex and sexuality, as a watch tower in the center of a prison yard illuminates everything around it. Psychopathology was the alibi for surveillance and discipline.

Perhaps discipline will be restored in our civilization through the military training required by the challenges of war. The freedom of the part varies with the security of the whole; individualism will diminish in America and England as geographical protection ceases. Sexual license may cure itself through its own excess; our unmoored children may live to see order and modesty become fashionable; clothing will be more stimulating than nudity.

Tolstoy’s great novel Anna Karenina: “Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness. This

Mainstream white feminism, which uses the corporate media and state/institutional discipline to redress individual injuries, cannot tackle the intersections of heteropatriarchy, racial capitalism and colonialism that produce sexual violence. At the thicker end of this wedge, reactionary feminism is complicit with the far-right politics also produced by this intersectionality of systems. The necropolitics of reactionary feminism is where the political whiteness of the mainstream ends up.

But a child who was merely pushed aside and disciplined, who never experienced soothing caresses, is not aware that anything like nonexploitative caresses can exist. She has no choice but to accept any closeness she is offered rather than be destroyed. Under certain circumstances she will even accept sexual abuse for the sake of finding at least some affection rather than freezing up entirely. When, as an adult woman, she comes to realize that she was cheated out of love, she may be ashamed of her former need and hence feel guilty. She will blame herself because she dare not blame her mother, who failed to satisfy the child’s need or perhaps even condemned it. Psychoanalysts protect the father and embroider the sexual abuse of the child with the Oedipus, or Electra, complex, while some feminist therapists idealize the mother, thus hindering access to the child’s first traumatic experiences with the mother. Both approaches can lead to a dead end, since the dissolving of pain and fear is not possible until the full truth of the facts can be seen and accepted.

In the pages that follow we shall review some of the ways that the quality of experience can be improved through the refined use of bodily processes. These include physical activities like sports and dance, the cultivation of sexuality, and the various Eastern disciplines for controlling the mind through the training of the body. They also feature the discriminating use of the senses of sight, hearing, and taste. Each of these modalities offers an almost unlimited amount of enjoyment, but only to persons who work to develop the skills they require. To those who do not, the body remains indeed a lump of rather inexpensive flesh.

The strongest evidence yet was published in 2010. In a painstaking long-term study, much larger and more thorough than anything done previously, an international team of researchers tracked one thousand children in New Zealand from birth until the age of thirty-two. Each child’s self-control was rated in a variety of ways (through observations by researchers as well as in reports of problems from parents, teachers, and the children themselves). This produced an especially reliable measure of children’s self-control, and the researchers were able to check it against an extraordinarily wide array of outcomes through adolescence and into adulthood. The children with high self-control grew up into adults who had better physical health, including lower rates of obesity, fewer sexually transmitted diseases, and even healthier teeth. (Apparently, good self-control includes brushing and flossing.) Self-control was irrelevant to adult depression, but its lack made people more prone to alcohol and drug problems. The children with poor self-control tended to wind up poorer financially. They worked in relatively low-paying jobs, had little money in the bank, and were less likely to own a home or have money set aside for retirement. They also grew up to have more children being raised in single-parent households, presumably because they had a harder time adapting to the discipline required for a long-term relationship. The children with good self-control were much more likely to wind up in a stable marriage and raise children in a two-parent home. Last, but certainly not least, the children with poor self-control were more likely to end up in prison. Among those with the lowest levels of self-control, more than 40 percent had a criminal conviction by the age of thirty-two, compared with just 12 percent of the people who had been toward the high end of the self-control distribution in their youth.

Good women don't have bad things happen to them- in order to be raped, I need first to be made into this caricature of a bad woman. This male psycho-sexual logic looks at penetration as punishment. This is the rape that disciplines, the rape that penalizes me for the life I have presumably led. This is the rape that tames, the rape that puts me on the path of being a good wife. This is the rape whose aim is to inspire regret in me. This is the rape whose aim is to make me understand that my husband can do with my body as he pleases. This is rape as ownership. This rape contains rage against all the men who may have touched me, against all the men who touch me, against all the men who may have desired me. This nightly rape comes with a one-point agenda: she must derive no pleasure from sex. And yet, whenever he takes me against my will, he taunts me for enjoying it. In his ironclad logic: I am a whore, so I can be raped; I let myself be raped, so I am a whore.

Nicolas couldn’t stop looking at her with her head thrown back, her thick, black hair streaming in the wind, her body perfectly balanced as she guided the boat. With her head back, he could see her neck and the outline of her body beneath the shirt, almost as if she wore nothing at all. His body stirred, hardened. Nicolas didn’t bother to fight the reaction. Whatever was between them, the chemistry was apparent and it wasn’t going to go away. He could sit in the boat and admire the flawless perfection of her skin. Imagine the way it would feel beneath his fingertips, his palm. Dahlia’s head suddenly turned and her eyes were on him. Hot Wild. Wary. “Stop touching my breasts.” She lifted her chin, faint color stealing under her skin. He held up his hands in surrender. “I have no idea what you’re talking about.” “You know exactly what I’m talking about.” Dahlia’s breasts ached, felt swollen and hot, and deep inside her, a ravenous appetite began to stir. Nicolas was sitting across from her, looking the epitome of the perfect male statue, his features expressionless and his eyes cool, but she felt his hands on her body. Long caresses, his palms cupping her breasts, thumbs stroking her nipples until she shivered in awareness and hunger. “Oh, that.” “Yes, that.” She couldn’t help seeing the rigid length bulging beneath his jeans, and he made no effort to hide it. His unashamed display sent her body into overtime reaction so that she felt a curious throbbing where no throbbing needed to be. She grit her teeth together. “I can still feel you touching me.” He nodded thoughtfully. “I consider myself an innocent victim in this situation,” Nicolas said. “I’ve always had control, in fact I pride myself on self-discipline. You seem to have destroyed it. Permanently.” He wasn’t exactly lying to her. He couldn’t take his eyes or his mind from her body. It was an unexpected pleasure, a gift. He was devouring her with his eyes. With his mind. A part of her, the truly insane part—and Dahlia was beginning to believe there really was one—loved the way he was looking at her. She’d never experienced a man’s complete attention centered on her in a sexual way before. And he wasn’t just any man. He was . . . extraordinary. “Well, stop all the same,” she said, caught between embarrassment and pleasure. “I don’t see why my having a few fantasies should bother you.” “I’m feeling your fantasies. I think you’re projecting just a little too strongly.” His eyebrows shot up. “You mean you can actually feel what I’m thinking? My hands on your body? I thought you were reading my mind.” “I told you I could feel you touching me.” “That’s amazing. Has that ever happened before?” “No, and it better not happen again. Good grief, we’re strangers.” “You slept with me last night,” he pointed out. “Do you sleep with many strangers?” He was teasing her, but the question sent a dark shadow skittering through him.

Z[If any one says that the outward world is so constituted that one cannot resist it, let him study his own feelings and movements, and see whether there are not some plausible motives to account for his approval and assent, and the inclination of his reason to a particular object. To take an illustration, suppose a man to have made up his mind to exercise self-control and refrain from sexual intercourse, and then let a woman come upon the scene and solicit him to act contrary to his resolution; she is not cause sufficient to make him break his resolution. It is just because he likes the luxury and softness of the pleasure, and is unwilling to resist it, or stand firm in his determination, that he indulges in the licentious practice. On the contrary, the same thing may happen to a man of greater knowledge and better disciplined; he will not escape the sensations and incitements; but his reason, inasmuch as it is strengthened and nourished by exercise, and has firm convictions on the side of virtue, or is near to having them, stops the excitements short and gradually weakens the lust.

Writing, no matter the subject, has its way with the writer. Writing helps to teach us what we can't know otherwise, which makes it a demanding and invaluable discipline. Writing offers, not a way out, but a way into the impossible dilemmas of not-knowing. Each sentence begun can wander off, sometimes irretrievably into confusion and mistake,s sometimes to greater clarity. Tropes transport memories and transform them, as resin is transformed under pressure into amber, sometimes with a small, ancient bit of life suspended inside. Amber can be remarkably clear, but the piece that conserves a suspended life is even more valuable. Writing works on memory, compressing and doubtless distorting the past, and offers bodies for the inspection of reader and writer alike. Writing has turned me in ways I didn't know I was going to go -- both outward and inward.... I've reach backward in memory to my childhood and young adulthood, but the process of writing has taken me forward, and continues to do so. Sentences unfold before me, always into the future, even as I return and work over what's already there.

Suppose there’s a rooster standing next to you, and there’s a chicken across the street. The rooster gives a sexually solicitive gesture that is hot by chicken standards, and she promptly runs over to mate with him (I haven’t a clue if this is how it works, but let’s just suppose). And thus we have a key behavioral biological question—why did the chicken cross the road? And if you’re a psychoneuroendocrinologist, your answer would be “Because circulating estrogen levels in that chicken worked in a certain part of her brain to make her responsive to this male signaling,” and if you’re a bioengineer, the answer would be “Because the long bone in the leg of the chicken forms a fulcrum for her pelvis (or some such thing), allowing her to move forward rapidly,” and if you’re an evolutionary biologist, you’d say, “Because over the course of millions of years, chickens that responded to such gestures at a time that they were fertile left more copies of their genes, and thus this is now an innate behavior in chickens,” and so on, thinking in categories, in differing scientific disciplines of explanation.

All the while, he was conscious of the sound of water. Dahlia was taking a shower. No matter how hard he tried to prevent it, his imagined insisted on conjuring up a vivid picture of Dahlia naked, wet, her hair slick and her face turned up to the hot spray. He closed his eyes against the image and groaned softly. Where had all his self-discipline gone? His tremendous control? He couldn’t blame energy, sexual or otherwise, for his fantasies. It was the glimpse of her bare bottom, the curve of her hip. Her bare breasts gleaming at him in the sun. Or maybe it was her smile. She didn’t smile often, but when she did, Nicolas could swear it was for him alone, no one else. And then there was her skin . . . “Hey! Lover boy! Stop mooning around and hit the shower. You smell like a swamp rat, and it just doesn’t do a thing to put me in the mood.” Dahlia stood in the doorway, a towel wrapped around her like a sarong. Her hair was up in a towel and she was dripping water all over the floor. She’d obviously come downstairs straight from her shower to scold him for his indiscretions, but changed her mind. “You’re not helping me with my overactive imagination,” he pointed out as he walked toward her.

A week is a long time to go without bedding someone?” Marcus interrupted, one brow arching. “Are you going to claim that it’s not?” “St. Vincent, if a man has time to bed a woman more than once a week, he clearly doesn’t have enough to do. There are any number of responsibilities that should keep you sufficiently occupied in lieu of…” Marcus paused, considering the exact phrase he wanted. “Sexual congress.” A pronounced silence greeted his words. Glancing at Shaw, Marcus noticed his brother-in-law’s sudden preoccupation with knocking just the right amount of ash from his cigar into a crystal dish, and he frowned. “You’re a busy man, Shaw, with business concerns on two continents. Obviously you agree with my statement.” Shaw smiled slightly. “My lord, since my ‘sexual congress’ is limited exclusively to my wife, who happens to be your sister, I believe I’ll have the good sense to keep my mouth shut.” St. Vincent smiled lazily. “It’s a shame for a thing like good sense to get in the way of an interesting conversation.” His gaze switched to Simon Hunt, who wore a slight frown. “Hunt, you may as well render your opinion. How often should a man make love to a woman? Is more than once a week a case for unpardonable gluttony?” Hunt threw Marcus a vaguely apologetic glance. “Much as I hesitate to agree with St. Vincent…” Marcus scowled as he insisted, “It is a well-known fact that sexual over-indulgence is bad for the health, just as with excessive eating and drinking—” “You’ve just described my perfect evening, Westcliff,” St. Vincent murmured with a grin, and returned his attention to Hunt. “How often do you and your wife—” “The goings-on in my bedroom are not open for discussion,” Hunt said firmly. “But you lie with her more than once a week?” St. Vincent pressed. “Hell, yes,” Hunt muttered. “And well you should, with a woman as beautiful as Mrs. Hunt,” St. Vincent said smoothly, and laughed at the warning glance that Hunt flashed him. “Oh, don’t glower—your wife is the last woman on earth whom I would have any designs on. I have no desire to be pummeled to a fare-thee-well beneath the weight of your ham-sized fists. And happily married women have never held any appeal for me—not when unhappily married ones are so much easier.” He looked back at Marcus. “It seems that you are alone in your opinion, Westcliff. The values of hard work and self-discipline are no match for a warm female body in one’s bed.” Marcus frowned. “There are more important things.” “Such as?” St. Vincent inquired with the exaggerated patience of a rebellious lad being subjected to an unwanted lecture from his decrepit grandfather. “I suppose you’ll say something like ‘social progress’? Tell me, Westcliff…” His gaze turned sly. “If the devil proposed a bargain to you that all the starving orphans in England would be well-fed from now on, but in return you would never be able to lie with a woman again, which would you choose? The orphans, or your own gratification?” “I never answer hypothetical questions.” St. Vincent laughed. “As I thought. Bad luck for the orphans, it seems.

At this point, another trope makes its appearance. It can be called the invention of anachronistic space, and it reached full authority as an administrative and regulatory technology in the late Victorian era. Within this trope, the agency of women, the colonized and the industrial working class are disavowed and projected onto anachronistic space: prehistoric, atavistic and irrational, inherently out of place in the historical time of modernity. According to the colonial version of this trope, imperial progress across the space of empire is figured as a journey backward in time to an anachronistic moment of prehistory. By extension, the return journey to Europe is seen as rehearsing the evolutionary logic of historical progress, forward and upward to the apogee of the Enlightenment in the European metropolis. Geographical difference across space is figured as a historical difference across time. The ideologue J.-M. Degerando captured this notion concisely: “The philosophical traveller, sailing to the ends of the earth, is in fact travelling in time; he is exploring the past.” 46 The stubborn and threatening heterogeneity of the colonies was contained and disciplined not as socially or geographically different from Europe and thus equally valid, but as temporally different and thus as irrevocably superannuated by history. Hegel, for example, perhaps the most influential philosophical proponent of this notion, figured Africa as inhabiting not simply a different geographical space but a different temporal zone, surviving anachronistically within the time of history. Africa, announces Hegel, “is no Historical part of the world … it has no movement or development to exhibit.” Africa came to be seen as the colonial paradigm of anachronistic space, a land perpetually out of time in modernity, marooned and historically abandoned. Africa was a fetish-land, inhabited by cannibals, dervishes and witch doctors, abandoned in prehistory at the precise moment before the Weltgeist (as the cunning agent of Reason) manifested itself in history.

Still, I think that one of the most fundamental problems is want of discipline. Homes that severely restrict viewing hours, insist on family reading, encourage debate on good books, talk about the quality and the morality of television programs they do see, rarely or never allow children to watch television without an adult being present (in other words, refusing to let the TV become an unpaid nanny), and generally develop a host of other interests, are not likely to be greatly contaminated by the medium, while still enjoying its numerous benefits. But what will produce such families, if not godly parents and the power of the Holy Spirit in and through biblical preaching, teaching, example, and witness? The sad fact is that unless families have a tremendously strong moral base, they will not perceive the dangers in the popular culture; or, if they perceive them, they will not have the stamina to oppose them. There is little point in preachers disgorging all the sad statistics about how many hours of television the average American watches per week, or how many murders a child has witnessed on television by the age of six, or how a teenager has failed to think linearly because of the twenty thousand hours of flickering images he or she has watched, unless the preacher, by the grace of God, is establishing a radically different lifestyle, and serving as a vehicle of grace to enable the people in his congregation to pursue it with determination, joy, and a sense of adventurous, God-pleasing freedom. Meanwhile, the harsh reality is that most Americans, including most of those in our churches, have been so shaped by the popular culture that no thoughtful preacher can afford to ignore the impact. The combination of music and visual presentation, often highly suggestive, is no longer novel. Casual sexual liaisons are everywhere, not least in many of our churches, often with little shame. “Get even” is a common dramatic theme. Strength is commonly confused with lawless brutality. Most advertising titillates our sin of covetousness. This is the air we breathe; this is our culture.

As spaces of promiscuous proximity, often lit poorly if at all, where existential fear suddenly was converted to the euphoria of being still alive and no longer having anything to lose, bunkers were also places of uncontrolled sexual encounters. The concern to discipline sexual conduct seems to have played a greater role in Great Britain than in Nazi Germany. Contrary to an idea born in the 1950s, according to which Nazism was marked by sexual repression, the anti-bourgeois dimension of the Volksgemeinschaft implied certain possibilities of sexual liberation.37 The British ‘people’s war’, on the other hand, was based far more strongly on a community founded on the bourgeois family and the need to repress sexual deviance, imputable both to women and the lower orders. As a clear sign of the particular role played by the family, the British authorities were initially against the idea of collective shelters, fearing that, in this mixing of classes, bourgeois virtue might be contaminated by the bad habits of the ‘lower orders’, leading to moral dissolution followed by a challenge to the social order. The middle classes were thus encouraged to build shelters in their gardens, which had the additional advantage of privatizing part of the costs bound up with air-raid precautions – something unthinkable in Germany, where the collective ideology of the Volksgemeinschaft was paramount.

Our parents did not know how to empathize with you because their parents did not empathize with them when they were children. If your mother was scolded as a little girl when she cried, she believed that is the proper way to treat a child who cries. If your father was whipped for disobeying, he undoubtedly came to believe that is the way to discipline a child.

It takes courage and discipline to take the steps to move forward from a relationship that is restricting your growth. When you stay in a relationship past its expiration date it eventually reaches the point of deterioration and toxicity.

It appears that when women and men experienced God in affective worship, they were enabled to act with courage and passionate discipline. This was necessary for all Christians, who often lived in precarious situations they could not control. But it was especially necessary for Christian women. Women who were slaves found it excruciatingly difficult to cope with the demands of pagan masters for sexual liaisons; and women in mixed marriages with pagans were no doubt grieved and repelled when their husbands demanded to abort or expose unwanted offspring. So it would not be surprising if Christian women felt liberated—both sexually and as people who rejected killing—when their husbands became believers. 59 At last they could live the church’s teachings with the support of their husbands!

Second, you must remember Scripture. Scripture memory is not just a pious spiritual discipline for people who are more holy or mature than you are. Scripture memory is a powerful weapon that can give you victory in your battle against porn. The psalmist says to God, “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11). The Bible—internalized as a treasure in your heart—is available as a powerful ally against temptation. You have access to an entire Bible full of passages you can hide in your heart to help you in temptation. You can memorize Psalm 119:11; Matthew 5:27–30; or any other Bible verse in this book. The passages you select do not even need to address sexual purity. A diverse stockpile of biblical truth is needed to combat the lies of temptation when they come.

To live a life of impeccable integrity, you must discriminate the source of your desire, so you know when to discipline your behavior for everyone’s benefit, including yours.

Self-discipline is when your highest desires rule your lesser desires, not through resistance, but through loving action grounded in understanding and compassion.

Lotte Berk and Lydia Bach, too, acknowledged the sexual dimension of a barre class. But these days, most studios do nothing of the sort. Unlike most other forms of group exercise, in barre there’s a heavy element of affective discipline: you are expected to control your expressions and reactions. This is one of the reasons, I realized at some point, that barre feels natural to me, as my only athletic experience has been in feminized, appearance-centric activities in which you are required to hide your effort and pain. (This may in fact be the ugliest facet of my attraction to barre, and the reason I took to it so quickly after witnessing the Ann Arbor queef attack: I value control almost as a matter of etiquette—as an aesthetic—even when I can feel that instinct tipping into cruelty and reflexive disgust.)

Sexual discipline and moderation can eliminate multiple health issues and risks.

Considering the Scottish census through these theoretical lenses, where the census is not a neutral representation of a reality but a tool to construct a governable population, raises questions as to whether the census is an exercise in knowledge construction or a tool to bolster the state’s capacity to manage its population. These two objectives are not exclusive: improved knowledge likely facilitates the design of more efficient ways to coerce, control and discipline people who live within a state's jurisdiction. However, if the construction of knowledge is no longer the primary purpose of a census, this throws into doubt then need for a census to collect accurate information that authentically represents the lives and experiences of the people about whom the data relates.

It’s the wolf in sheep’s clothing metaphor. Like a man I know who portrays himself to be a godly, bible-believing, married man, who leaves that church every Sunday, holding his wife’s hand, knowing that the night before they’d been to a nightclub where they watched other couples having sex on stage. Or the man who prays before every meal, but uses every profane word known to man when disciplining (demeaning) his children. “Spare the rod, spoil the child.” Well, does it say anything in there about the words you use? Or, like another man I know who blathers on about the Bible, going to church, and often quotes scripture on social media. Yet, I know the truth. He has made sexual advances toward several women whom I also know, some of them recently, yet he continues pretending to be a good Christian man who goes to church with his wife and kids. And, should someone tell his wife? Maybe. But no one tells her. We all just sit back and silently watch as she blindly and happily lives a lie–with a wolf.

If you know your purpose, your deepest desire, then the secret of success is to discipline your life so that you support your deepest purpose and minimize distractions and detours. But

This is not only because children are denied the material support their fathers might have given them but also because single mothers are obliged to take on the almost impossible task of doing everything themselves: all of the earning, plus all of the caring, socialising, and disciplining of their children.

Our anger is the energy that gives us strength. The Incredible Hulk becomes the huge, powerful hulk when he needs the energy and power to take care of others. Our sadness is an energy we discharge in order to heal. As we discharge the energy over the losses relating to our basic needs, we can integrate the shock of those losses and adapt to reality. Sadness is painful. We try to avoid it. Discharging sadness releases the energy involved in our emotional pain. To hold it in is to freeze the pain within us. The therapeutic slogan is that grieving is the “healing feeling.” Fear releases an energy that warns us of danger to our basic needs. Fear is an energy leading to our discernment and wisdom. Guilt is our morality shame and guards our conscience. It tells us we have transgressed our values. It moves us to take action and change. Shame warns us not to try to be more or less than human. Shame signals our essential limitations. Shame limits our desire for pleasure and our interest and curiosity. We could not really be free without our shame. There is an anonymous saying, “Of all the masks of freedom, discipline (limits) is the hardest to understand.” We cannot be truly free without having limits. Joy is the exhilarating energy that emerges when all our needs are being met. We want to sing, run and jump with joy. The energy of joy signals that all is well. Dissmell is the affect that monitors our drive for hunger. It was primarily developed as a survival mechanism. As we’ve become more complex, its use has extended interpersonally. Prejudice and rage against strangers (the ones who are not like us) have terrible consequences. Dissmell is a major sexuality factor. Disgust follows the same pattern as dissmell. Originally a hunger drive auxiliary, it has been extended to interpersonal relations. Divorces are often dominated by disgust. Victims of abuse carry various degrees of anger and disgust. Rapists who kill operate on disgust, anger and sex fused together.

Essayist and critic Wendell Berry, in his book Sex, Economy, Freedom, and Community (New York: Pantheon, 1994), takes aim at a premise beneath much of today’s hostility to the Christian ethic—namely, the assumption that sex is private, and what I do in the privacy of my bedroom with another consenting adult is strictly my own business. Thinkers like Berry retort that this claim appears on the surface to be broad minded but is actually very dogmatic. That is, it is based on a set of philosophical assumptions that are not neutral at all but semi-religious and have major political implications. In particular, it is based on a highly individualistic understanding of human nature. Berry writes, “Sex is not, nor can it be any individual’s ‘own business,’ nor is it merely the private concern of any couple. Sex, like any other necessary, precious, and volatile power that is commonly held, is everybody’s business . . .” (p. 119). Communities occur only when individuals voluntarily out of love bind themselves to each other, curtailing their own freedom. In the past, sexual intimacy between a man and a woman was understood as a powerful way for two people to bind themselves to stay together and build a family. Sex, Berry insists, is the ultimate “nurturing discipline.” It is a “relational glue” that creates the deep oneness and therefore stability in the relationship that not only is necessary for children to flourish but is crucial for local communities to thrive. The most obvious social cost to sex outside marriage is the enormous spread of disease and the burden of children without sufficient parental support. The less obvious but much greater cost is the exploding number of developmental and psychological problems among children who do not live in stable family environments for most of their lives. Most subtle of all is the sociological fact that what you do in private shapes your character, and that affects how you relate to others in society. When people use sex for individual recreation and fulfillment, it weakens the entire body politic’s ability to live for others. You learn to commodify people and think of them as a means to satisfy your own passing pleasure. It turns out that sex is not just your business; it’s everybody’s business.

The single woman needs to respect herself as a sexual being whom God created.

Suffering builds character and impels you to penetrate life’s secrets. It’s the path of great artists, great religious leaders, great social reformers. The problem is not suffering per se, but rather our identification with our own ego: our divided, dualistic, cramped view of things. “We are too ego-centered,” Suzuki tells Cage. “The ego-shell in which we live is the hardest thing to outgrow. We seem to carry it all the time from childhood up to the time we finally pass away.” Adolescent love gives us the first chance to break the shell. Sexual love makes the ego lose itself in the object it loves. “When the ego-shell is broken and the ‘other’ is taken into its own body, we can say that the ego has denied itself or that the ego has taken its first steps towards the infinite.…The religious consciousness is now fully awakened, and all the possible ways of escaping from the struggle or bringing it to an end are most earnestly sought in every direction. Books are read, lectures are attended, sermons are greedily taken in, and various religious exercises or disciplines are tried.” Suzuki says that sexual love is a vehicle of liberation? A crack in the ego shell? A path to the infinite? At this point, if I were Cage, I would buy the book and take it home.

Especially noteworthy is Foucault’s concluding reminder that our prisons and punishments are intrinsically a part of society’s numerous other modes of disciplining.[196] Society exercises discipline not only in its institutions of punishment (prisons and jails), but also in preschools and other educational institutions, in the workplace, on side-walks and highways, through social mores about sexuality and marriage, in medical institutions, insurance provisioning, zoning laws, through repeated exposure to mass media images, in organizations for the mentally ill—even in defining what qualifies as a “crime.” All of these make up an elaborate network that shapes and disciplines bodies and their everyday performance. Foucault

American CEOs believed, as they had believed since at least the time of Frederick Winslow Taylor and his 19th-century cult of “scientific management,” that expertise deployed through bureaucracy could impose rationality on such unruly social entities as free markets, culture, family, and sexuality. The supplanting of spontaneous order with political discipline is the essence of progressivism, then and now.

Disciplined In Purity There are many struggles that comes with being a man. Particularly there is the struggle of purity. With our ever raging hormones, there are times in our life that sexual purity becomes an issue. But God who is greater than ourselves is able to help us overcome every obstacle to pleasing Him.

Stumbling in sexual purity generally occurs, when we allow ourselves to become idle-minded. If we are choosing not to be sober minded, we can easily be influenced to walk down bad paths.

As respect for God’s Word and ways declined, so did America’s culture. The assault on the American family began with rising divorce rates and continued with skyrocketing out-of-wedlock births and finally the drive to redefine marriage, family, and sin itself. Across society the desire for ceaseless entertainment and instant gratification overrode self-discipline and values, fueling an explosion in pornography, sexual promiscuity, and drug addiction, along with the revival of pagan occult practices under the banner of New Age movements.

This is why museums are so wonderful: walking around, observing mankind's joyride from slime to WiFi, you see incredible ironwork, inspirational pottery, fabulous vellums, and exquisite paintings, and - across these disciplines- tons of fruity historical humping. Men fucking men, men fucking women, men going down on women, women pleasuring themselves - it's all there. Every conceivable manifestation of human sexuality, in clay and stone and ocher and gold.

PINOCCHIO’s sexual politics follow this fascist lead: women quite literally inhabit a “separate sphere.” Procreation is transformed into an act of male creativity, which women merely ratify with their mysterious ability to “give life.” Women are also repositories of “morality,” encouraging virtues like honesty (although even this becomes a test of masculine self-control: Pinocchio, denying his naughtiness, is betrayed by a growing, ever more erect and unconcealable nose; learning virtue and getting this unruly organ under control are the same task.) The ideal society of PINOCCHIO, as of the Nazis, is a disciplined, all male, warrior culture nurtured by idealized feminine domestics.

In this sense the practices of Sex Magick can be seen as devices leading to the re-birth or twice born experience often referred to by modern day evangelical Christians. In the Holy Bible it is written that "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." [John 3:5]. It is impossible to be born again unless one dies. Let us infer, for a moment, that a "little death" occurs at the point of orgasm. A spiritual rebirth, then, might be in the process of dying consciously and willfully, as well as awakening consciously and willfully. That is, after one "suffers," through discipline, the little death of orgasm, one becomes conscious of completely letting go and is consciously "reborn" of water (sexual fluids) and through the God invoked during orgasm.

Metamorphoses by 'Death Posture' (by 'Zeno of Elea') Powers of visualization, self-discipline and concentration are the qualities necessary. All magical practice, to be effective, needs great courage. By means of the Death Posture, total transportation of consciousness into the sex-centre occurs. This brings about pure aesthesis and the creation of a new sexuality by autotelic concept: the subsequent ecstasy is a sublimation. Because every other sense is brought to nullity by sex-intoxication, it is called the 'Death Posture'. Everything is 'a priori' to the act. The 'a posteriori' illumination reveals the inter-sexual correspondences of all things, and great emotiveness becomes... My desires have made a sentient soul, an obsession, a vampire, an insatiable negress of pendulous breasts and fatted thighs riding me into the abysses of the quadriga sexualis...

English children have lost their innocence, for their first lessons have been in the exploitation of their adult slave. A sterilized parent is a eunuch in his children's harem m. to be sure, I recognize that efficient contraception is necessary for sexual pleasure, and that sexual pleasure is necessary, but contraception for economic reasons is another matter. 'We can only afford two children' is a squalid argument, but more acceptable in our society than 'we don't like children'. A sterilized parent is forever bound to those children he has, more than ever immobile and predictable, and those children are more securely bound to him. 'We can only afford two children' really means, 'We only like clean, well-discipline middle-class children who grow up to be professionals', for children manage to use up all the capital that is made available for that purpose, whatever proportion it may be of the family's whole income, just as housework expands to fill the time available. The sterilized parent is the ultimate domestic animal.

Non-teenagers might find his appeal difficult to understand, as he isn’t especially handsome, or big, or even funny; his features are striking only in their regularity, the overall effect being one of solidity, steadiness, the quiet self-assurance one might associate with, for instance, a long-established and successful bank. But that, in fact, is the whole point. One look at Titch, in his regulation Dubarrys, Ireland jersey and freshly topped-up salon tan, and you can see his whole future stretched out before him: you can tell that he will, when he leaves this place, go on to get a good job (banking/insurance/consultancy), marry a nice girl (probably from the Dublin 18 area), settle down in a decent neighbourhood (see above) and about fifteen years from now produce a Titch Version 2.0 who will think his old man is a bit of a knob sometimes but basically all right. The danger of him ever drastically changing – like some day joining a cult, or having a nervous breakdown, or developing out of nowhere a sudden burning need to express himself and taking up some ruinously expensive and embarrassing-to-all-that-know-him discipline, like modern dance, or interpreting the songs of Joni Mitchell in a voice that, after all these years, is revealed to be disquietingly feminine – is negligible. Titch, in short, is so remarkably unremarkable that he has become a kind of embodiment of his socioeconomic class; a friendship/sexual liaison with Titch has therefore come to be seen as a kind of self-endorsement, a badge of Normality, which at this point in life is a highly prized commodity.

Among those Athenian values and principles are: • Self-understanding is the basis for authentic living. • We must question “conventional wisdom” to verify the truth for ourselves, rather than rely on tradition. • The individual has moral and spiritual authority over his or her own “soul.” • Free speech, open dissent, and questioning of authority are essential to a healthy society. • To be most productive, thinking should be disciplined by logic and personal experience. • Our human dignity mandates that we rule ourselves through participation in constitutional government. • A sound economy should have due respect for private property, markets that work, and individual enterprise. • The state’s military powers should be under civilian control. • We should value and appreciate the body, physical fitness, and the enjoyment of our sexuality.

We believe in God, Creator of the world; and in Jesus Christ, the Redeemer of creation. We believe in the Holy Spirit, through whom we acknowledge God’s gifts, and we repent of our sin in misusing these gifts to idolatrous ends. We affirm the natural world as God’s handiwork and dedicate ourselves to its preservation, enhancement, and faithful use by humankind. We joyfully receive for ourselves and others the blessings of community, sexuality, marriage, and the family. We commit ourselves to the rights of men, women, children, youth, young adults, the aging, and people with disabilities; to improvement of the quality of life; and to the rights and dignity of all persons. We believe in the right and duty of persons to work for the glory of God and the good of themselves and others and in the protection of their welfare in so doing; in the rights to property as a trust from God, collective bargaining, and responsible consumption; and in the elimination of economic and social distress. We dedicate ourselves to peace throughout the world, to the rule of justice and law among nations, and to individual freedom for all people of the world. We believe in the present and final triumph of God’s Word in human affairs and gladly accept our commission to manifest the life of the gospel in the world. Amen.

A mature man chooses to not cheat. He’s disciplined with his desires. Most men don’t have the courage to be in a relationship and be open about their desires, especially their sexual desires, because it takes a very mature woman to be open to hearing that the man she’s with has desire for other women. That, suddenly, because a man is in a relationship, he’s supposed to just let go of his built in “attraction mechanism.” The same goes for women. When they enter into a relationship, they don’t stop being attracted to other men, but a mature woman doesn’t act on her desires.

Reading across disciplinary categories in this way provides one of the main organizing logics of this book because instinct’s presence, absence, and characterization within different disciplines is in itself instructive about the changes to sexuality taking place around the turn of the century.

life in those times was far more disciplined sexually, far purer, than in most of the later cultures; the sexual symbolism that appears in primitive cult and ritual has a sacral and transpersonal import, as everywhere in mythology. It symbolizes the creative element, not personal genitality. It is only personalistic misunderstanding that makes these sacral contents “obscene.” Judaism and Christianity between them—and this includes Freud—have had a heavy and disastrous hand in this misunderstanding. The desecration of pagan values in the struggle for monotheism and for a conscious ethic was necessary, and historically an advance; but it resulted in a complete distortion of the primordial world of those times. The effect of secondary personalization in the struggle against paganism was to reduce the transpersonal to the personal. Sanctity became sodomy, worship became fornication, and so on. An age whose eyes are once more open to the transpersonal must reverse this process.

Then, it was easier to build the need for love and sex into the end-all purpose of life, avoiding personal commitment to truth in a catch-all commitment to "home" and "family." . . . . Irwin Shaw, who once goaded the American conscience on the great issues of war and peace and racial prejudice now wrote about sex and adultery; Norman Mailer and the young beatnik writers confined their revolutionary spirit to sex and kicks and drugs and advertising themselves in four-letter words. It was easier and more fashionable for writers to think about psychology than politics, about private motives than public purposes. Painters retreated into an abstract expressionism that flaunted discipline and glorified the evasion of meaning. Dramatists reduced human purpose to bitter, pretentious nonsense: "the theater of the absurd." Freudian thought gave this whole process of escape its dimension of endless, tantalizing, intellectual mystery: process within process, meaning hidden within meaning, until meaning itself disappeared and the hopeless, dull outside world hardly existed at all. As a drama critic said, in a rare note of revulsion at the stage world of Tennessee Williams, it was as if no reality remained for man except his sexual perversions, and the fact that he loved and hated his mother.

Almost anything in the way of sexual relations is now regarded as correct as long as both parties consent to it... it is thought that sex is right with anyone you love in the sense of a "romantic" involvement. And on the other hand sex without romantic feelings is thought to be wrong even if the sexual partners are married. Often the "romantic love" in question turns out, upon examination, to be nothing more than precisely that fantasized lusting that Jesus called "adultery in the heart." One is not in love but in lust, which glorifies itself as something deeper in order to have its way.It is almost inconceivable today that the rightness or wrongness of sexual intercourse would have nothing whatsoever to do with what now passes for romantic love. Yet that is the biblical view generally: the rightness of sex is tied instead to a solemn and public covenant for life between two individuals, and sexual arousal and delight is a response to the gift of a uniquely personal intimacy with the whole person that each partners has conferred in enduring faithfulness upon the other.Intimacy is the mutual mingling of souls who are taking each other into themselves to ever increasing depths. The truly erotic is the mingling of souls. Because we are free beings, intimacy cannot be passive or forced. And because we are extremely finite, it must be exclusive... The profound misunderstandings of the erotic that prevail today actually represent the inability of humanity in its current Western edition to give itself to others and receive them in abiding faithfulness. Personal relationship has been emptied out to the point where intimacy is impossible. Quite naturally, then, we say, "Why not?" when contemplating adultery. If there is nothing there to be broken, why worry about breaking it?One of the most telling things about contemporary human beings is that they cannot find a reason for not committing adultery... We now keep hammering the sex button in the hope that a little intimacy might finally dribble out. In vain. For intimacy comes only within the framework of an individualized faithfulness within the kingdom of God.- Dallas Willard, The Divine Conspiracy

THE MULADHARA PERSONALITY Someone ruled by the Muladhara chakra is often confronted with life lessons about security—or rather, the desire to be physically and financially secure. The behavior of these people is often compared to that of ants, which ardently work for their queen. Their sense of self is often based on gaining approval or following the laws. Thus, for these people, their lessons are often about confronting and freeing themselves from greed, lust, sensuality, and anger. Like the earth element, Muladhara personalities are physically strong and productive. They often win competitively because of their drive and strength. THE SVADHISTHANA PERSONALITY A Svadhisthana individual is most likely devoted to the higher things in life—art, music, poetry, and the jewels of creativity. While beautiful, this lushness also presents temptation away from the spiritual path, with the major diversions involving sexuality, sensuality, and indulgence. A second-chakra person is likely to experience mood swings or emotional inconsistency. Desire is rooted in the second chakra, and can lead to love and the enjoyment of pleasures, but also to frivolity or just plain selfishness. The Svadhisthana path is often called the way of the butterfly, for life is full of so many joys, it can be hard to remain in one place for long. It is important to develop discipline to balance the compulsion to experience. THE MANIPURA PERSONALITY This chakra embraces the planes of karma (the past), dharma (one’s purpose), and the celestial plane. Its focus is to atone for one’s past errors. Manipura is the fire chakra, and people who dwell here tend to be fiery; the key to joy lies in the application of the heat. Is it used to avoid the past—or to work toward a positive future? Third-chakra people tend to be temperamental but are also able to commit to their goals. They are often driven by the need to be recognized and to succeed. The chief issue to confront is ego. By confronting issues of pride and control, the Manipura person is able to embrace the best features of its major animal, the ram. The ram can walk nimbly into the highest of mountaintops; so can the third-chakra individual. THE ANAHATA PERSONALITY When the lotus unfolds, the twelve petals invite the movement of energy in twelve directions. This activates twelve mental capabilities: hope, anxiety, endeavor, possessiveness, arrogance, incompetence, discrimination, egoism, lustfulness, fraudulence, indecision, and repentance (as described in the Mahanirvana Tantra, a detailing of Tantric rituals and practices, edited for Western audiences by Arthur Avalon (pen name of Sir John Woodroffe) in 1913).25 Twelve divinities in the form of sound assist with the process involved in confronting, dealing with, and healing one’s way through these twelve qualities. A heart-based person might find him- or herself greatly challenged by the so-called negative qualities that stir in the heart. However,

Neuroascesis,” as we call the business that sells programs of cerebral self-discipline, is a case in point. On the one hand, it appeals to the brain and neuroscience as bases for its self-help recipes to enhance memory and reasoning; fight depression, anxiety, and compulsions; improve sexual performance; achieve happiness; and even establish a direct contact with God. On the other hand, underneath the neuro surface lie beliefs and even concrete instructions that can be traced to nineteenth-century hygiene manuals. The vocabulary of fitness is transposed from the body to the brain, and traditional self-help themes and recommendations are given a neuroscientific luster.

For these neo-Marxists, orthodox Marxism was too old and too limiting; it was too narrow, too restrictive, too reactionary even, too controlled by the Comintern and its ironclad party discipline that strong-armed national communist parties from upon high in Moscow. That rigidity prevented these more freewheeling neo-Marxists from initiating the rampant cultural transformation they craved, which included revolutionary changes in marriage, sexuality, gender, and family. Above all, these Frankfurt leaders were left-wing/atheistic academics and intellectuals who looked to the universities as the home-base to instill their ideas—and who, most of all, spurned the churches. Marx and Freud were the gods who, they were sure, would not fail them.

In past lives these folks were trained to repress their feelings, instincts, sexual urges, and enjoyment of the physical senses. Abstinence and discipline were foremost, and deprivation of the joys of being human was rewarded with respect and promotion. In this incarnation they still tend to put up a wall between themselves and easy, earthy interaction with others. They are accustomed to postponing the pleasure of life, and often postponement leads to permanent denial.

For on Yom Kippur not only work is forbidden, as on the Sabbath, but there are five innuyim, or forms of self-discipline: the prohibitions of eating and drinking (counted as one), anointing with oils, sexual relations, washing (for pleasure), and wearing leather shoes.

The American anthropologist Gayle Rubin, for instance – a key figure in the academic discipline of Queer Theory, which emerged in the 1970s and 1980s – would, I imagine, be unbothered by the chicken scenario, just as she is unbothered by unusual sexual behaviour in general.

Just as we have conditioned women to believe sex is the only way to achieve intimacy, we have raised men who value sexual pleasure over self-discipline.

Title IX disciplinary actions almost as rare as criminal convictions for sexual assault. Rowan Frost, who directs the Sexual Health, Advocacy and Relationship Education program at Reed College, estimates that if the school has one hundred sexual assaults per year, twenty to forty will be reported, three to five will go through a disciplinary hearing, and one to two students will be disciplined.25 Paradoxically, however, while narrowing the official definition of what “counts” as sexual assault or harassment may have discouraged official Title IX investigations, it has opened the door for more informal and creative ways of responding to sexual misconduct that doesn’t fit within the narrowed guidelines.

Since the 1990s, the discipline of evolutionary psychology emerged as a popular method for understanding the relationship between sexual attraction and evolution. You can find evolutionary psychology studies in academic journals, but you’ll also find them referenced in the pages of Maxim or Cosmopolitan or in long Reddit threads attempting to explain why contemporary behaviors or psychological traits—promiscuity, fear of spiders, or male desire for specific female traits, like big butts—may have been advantageous to early humans.

Sins requiring church discipline included forbidden sexual activity, unfair economic practices, and personal conflicts involving quarrels and slander. Calvin wrote voluminously on many of these topics, including sex, marriage, and family.

On the positive side, the discovery of reproductive work has made it possible to understand that capitalist production relies on the production of a particular type of worker - and therefore a particular type of family, sexuality, procreation - and thus to redefine the private sphere as a sphere of relations of production and a terrain of anticapitalist struggle. In this context, policies forbidding abortion could be decoded as devices for the regulation of the labor supply, the collapse of the birth rate and increase in the number of divorces could be read as instances of resistance to the capitalist discipline of work. The personal became political and capital and the state were found to have subsumed our lives and reproduction down to the bedroom.

Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn’t about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding from it.

Conversation was strictly limited to functional needs and 'scurrilous and shameful words' and laughter were altogether prohibited, regulations especially relevant to a recurring theme in the Rule: the need to avoid displays of anger, malice, or grumbling, or reminiscences about past sexual conquests. 'Every idle word is known to generate sin.

Inclusion of women creates a segment of the military that is physically weaker, more prone to injury (both physical and psychological), less physically aggressive, able to withstand less pain, less willing to take physical risks, less motivated to kill, less likely to be available to deploy when ordered to, more expensive to recruit, and less likely to remain in the service even for the length of their initial contracts. Women are placed in units with men who do not trust them with their lives and who do not bond with them the way that they do with other men. The groups into which they are introduced become less disciplined and more subject to conflict related to sexual jealousy and sexual frustration, and men receive less rigorous training because of their presence. Officers and NCOs must divert attention from their central missions to cope with the “drama” that sexual integration brings, and they must reassign physical tasks (or do them themselves) because women cannot get them done fast enough, if at all. Men who have traditionally been drawn to the military because of its appeal to their masculinity now find that the military tries to cure them of it to make the environment more comfortable for women.

Are these people who call themselves warriors simple and austere, or dependent on and attached to material things, living unnecessarily complicated lives? Simple lifestyles, disciplined surroundings, and a healthy existence characterized by cleanliness and organization are the traits of a warrior. • Are they kind and generous, living for others, especially the poor, in what Buddhist teachers call accepting responsibility for being “the strength of the weak” instead of living a showy, braggart, and arrogant life? • Are they accustomed to self-sacrifice? Do they have a fit body, do physical training, and eat a moderate and healthy diet of natural foods, as oppose to living the slovenly and poisoned lives expected of colonized beings? • Do they benefit from some form of spiritual introspection that deepens their existence beyond the fast-paced, frenetic, and essentially meaningless modern lifestyle of the mainstream? • Do they have self-control and self-discipline? • Have they conquered their rage and do they engage challenges without anger but with non-violence, forbearance, and the oft-derided but very warrior-like trait of stoicism? • Are they honest people who keep their word? Do they believe in and practice integrity and democracy and all dealings with other people? • Are they incorruptible in public affairs and sincere in their private lives? In contrast to the hypocritical self-serving ethic of contemporary politics, do they truly serve the people? • Do they understand and respect the power of words? Or do they tell lies, speak maliciously, use sharp or harsh words, or engage in useless gossip? Colonial beings use words to harm, destroy, and divide; warriors use words to restore harmony to situations. • Are they moral? Or are they, like for too many of our people, abusive or prone to stealing? Does the use of drugs or alcohol caused them to lose control, leading to further abuses of their senses and a crazed or obsessively damaging sexuality? • Are they humble? Warriors are students in search of knowledge and recognize that the world is full of teachers and mentors. Warriors seek to place themselves as humble learners in the care of learned elders and mentors, recognizing that the mentor knows more than they do. Unlike the precocious, the know-it-all , and the smart ass, the knowledge-seekers lead exemplary lives based on their growing understanding and do not hoard or profit from what they have gained on the warrior’s journey. • Is their life-goal spiritual enlightenment and empowerment? Not money, not revenge, not prestige and status, but the cultivation of the ability to bring enlightenment and power to others, to have the capacity to bring back balance in the world and in people.

Zombie stories are life lessons for boys who don't mind thinking about bodies, but can't cope with emotions. Vampire stories are in many ways sex for the squeamish. We don't need Raj Persaud to tell us that plunging canines into soft warm necks, or driving stakes between heaving bosoms, are very basic sexual metaphors. 카톡►ppt33◄ 〓 라인►pxp32◄ 홈피는 친추로 연락주세요 비닉스파는곳,비닉스팝니다,비닉스구입방법,비닉스구매방법,비닉스복용법,비닉스부작용,비닉스지속시간 I am so grateful about the things I have, such as the love from my parents and my friends. They always stand by my side when I have troubles. So I can grow up as a strong and positive girl. Some children take what they own as the certain thing, but I think we should be grateful to life and return something to those who love us. You must control and direct your emotions not abolish them. Besides, abolition would be antimissile task. Emotions are like a river. Their power can be dammed up and released under control and direction, but is cannot be held forever in check. Sooner or later the dam will burst, unleashing catastrophic destruction. Both your heart and your mind need a master, and they can find the master in your ego. However, your ego will fill their role only if you use self-discipline. In the absence of self-discipline, your mind and heart will fight their battles as they please. In this situation the person within whose mind the fight is carried out often gets badly hurt.

Your negative emotions can also be controlled and directed. PMA and self-discipline can remove their harmful effects and make them serve constructive purposes. Sometimes fear and anger will inspire intense action. But you must always submit your negative emotions--and you positive ones--to the examination of your reason before releasing them. Emotion without reason is a dreadful enemy. 카톡☛ppt33☚ 〓 라인☛pxp32☚ 홈피는 친추로 연락주세요 팔팔정판매,팔팔정파는곳,팔팔정가격,팔팔정후기,팔팔정구입방법,팔팔정복용법,팔팔정부작용,팔팔정구입사이트,팔팔정구매사이트,팔팔정판매사이트 구구정가격,비아그라가격,시알리스가격,레비트라가격,아드레닌가격,센돔가격,비닉스가격,센트립가격 What faculty provides the crucial balance between emotions and reason? It is your willpower, or ego, a subject which will be explored in more detail below. Self-discipline will teach you to throw your willpower behind either reason or emotion and amplify the intensity of their expression. There are now even whole sections of bookshops given over to the new genre of "supernatural romance". Maybe it was ever thus. Dr Polidori, who wrote the very first vampire novel, The Vampyr, based his central character very much on his chief patient, Lord Byron, and the Byronic "mad, bad and dangerous to know" archetype has been at the centre of both romantic and blood-sucking fiction ever since. Dracula, Heathcliffe, Rochester, Darcy and not to mention chief vampire Bill in Channel 4's new series True Blood are all cut from the same cloth. Meyer even claims that she based her first Twilight book on Pride and Prejudice, although Robert Pattinson, who plays the lead in the movie version, looks like James Dean in Rebel Without A Cause. Either way, vampire = sexy rebel. No zombie is ever going to be a pinup on some young girl's wall. Just as Pattinson and all the Darcy-alikes will never find space on any teenage boy's bedroom walls – every inch will be plastered with revolting posters of zombies. There are no levels of Freudian undertone to zombies. Like boys, they're not subtle. There's nothing sexual about them, and nothing sexy either.