Are there any books that would help me abandon lust...

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What part specifically will help him deal with his query?

Fucking based

he can never recover from this

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Eastern esotericism. Learn about non-attachment and non-desire.

Trust me, I wasn't even aiming to not want to deal with women, but it happened naturally.

You'll probably need some other goal to replace that void though. For me it's attaining enlightenment, which definitely seems more fulfilling than what even the best woman may provide.

If you can find something to pursue greater than having a healthy family, and you can pursue it with sustained vigor, then it will replace your lower animal instinct.

so many Christians and other flesh hates on this board

To begin with the violence was turned inward, and in this Paul showed the way; later he would be invoked for the outer-directed violence of the Inquisition. Fanatic persecutor of Christians, struck down on the road to Damascus, he turned then to persecuting himself. Acts ends something in the New Testament, and Romans begins something else. For even though the figure of Paul is increasingly important in the latter passages of Acts, yet when Paul speaks in his own voice for the first time we hear the anguish of a being who has learned to despise part of himself; who would teach others to equate conversion with a kind of ongoing self-slaughter. Here begins in New Testament scripture the fatal divorce between body and soul, between nature and religion, that has come to seem the very essence of the faith (Romans 6:6, 12-13, 19; 7:18-25; 8:12-13).

In passages such as these the great advocate effectively reinterprets the message of the Messiah. All that persecutory violence now turned inward, Paul preaches to the fledgling churches and to those who would later read his words and be guided by them -Tertullian, Origen, Cyprian, Clement, Porphyry, Chrysostom, Jerome, Augustine-of the prison house of the body, of the fatal, earthy attractiveness of women, and of the high, solitary virtues of continence and mortification.

And since Paul is next in importance in the New Testament only to Jesus himself, it seems not happenstance that an early and crucial manifestation of violence-as-regeneration took an internalized form in the mortified lives and legends of the Desert Fathers. This eremetical movement, which began in the third century with Anthony, is a kind of prism through which we can see how Paul and his followers raised to higher powers those antinature tendencies already noted in ancient Judaism and reinforced by the mystery cults of the later years of the Roman empire.

The conscious effort of these Desert Fathers, as well as the legends, orders, and systems of devotion that the Church would subsequently fashion from their example, was to recapitulate the desert trials of the Israelites, only this time to be equal to them through the New Dispensation of the Redeemer (Matthew 4:1-11; Luke 4:1-13). The aim once again was to resist the temptations and terrors of unhallowed lands. `Here abide men,' as Helen Waddell quotes one of their chroniclers, `perfect in holiness (for so terrible a place can be endured by none save those of absolute resolve and supreme constancy). . . .' This wilderness, like that of old, was the fitting abode of all dark things unsponsored by God, perhaps ruled over by the Evil One. Thus Anthony was once confronted by a Hippocentaur, a bestial being that ground out some barbarous answer to a question the saint put to it:

"And indeed whether the devil had assumed this shape to terrify him, or whether (as might be) the desert that breeds monstrous beasts begat this creature also, we have no certain knowledge. "

Macarius' daybreak meeting with the Evil One suggests that the first possibility is more likely:

" . . . and the Evil One feinted at him with his sickle, but could not reach him, and began to cry out on Macarius for the violence he did him. "Yet whatever thou dost, I do also and more. Thou dost fast now and then, but by no food am I ever refreshed: thou dost often keep vigil, but no slumber ever falls upon me. In one thing only Bost thou overmaster me." And when the saint asked what that might be, "In thy humility." And the saint fell on his knees-it may be to repel this last and subtlest temptation-and the devil vanished into the air."

But there were even greater temptations than this because in the silence of these wastes they were so much nearer. Anthony at the desert's edge beyond Cairo was visited constantly by the Devil, who reminded him that his body was weak and time was long, and who visited him with lascivious thoughts. At night, as the eremite lay locked in the iron sweat of his resolution, the Devil would come to him in the form of a ravishing woman, conversing of fornication. Legend tells us that this saint became so ashamed of having a body at all that each time he ate or satisfied any other bodily need he would blush.

In various ways these men took terrible vengeance on themselves in the hope of winning holiness, and the Church conferred sainthood on them and so made example of their mortifications. Some sat atop pillars for years; others wore hair shirts or heavy chains that blazed in the desert sun. Dodds records the melancholy finding of a skeleton in the Egyptian desert, clad only in its girdle of iron links, its last prison house. Others, after the manner attributed to Origen, castrated themselves. Some immured themselves in packing cases, caves, tombs. Some starved while their fellows fed like animals on wild grasses and lived without shelter. Fools for Christ's sake, they said they were, or God's athletes in strenuous training. A fourth-century canon law was necessary to check the growing popularity of self-mutilation, and at the end of that century, so Waddell tells us, a traveler through Egypt and Palestine estimated that these desert dwellers about equaled the population of the towns. And so far had the faith traveled from its mythological beginnings, so fiercely did it now set itself against the natural and all religions grounded in nature, that one of these Desert Fathers, Rufinus of Aquileia, could describe his encounter with cave drawings of ancient animal deities as an engagement with the very essence of that evil he had been sent to the desert to combat.

you niggas need to reed Spinoza to rid yourself of the Body/Spirit division, if you want to attain Enlightenment come inside a vagina, Paradise is on top of a woman's nipple

>But there was another, interior, reason why Christian mysticism proved incapable of significantly altering the character of the faith. This was its acceptance of the body/soul, world/heaven, man/nature dualisms that are the heritage of this historical religion. With but a few bright exceptions Christian mystics are characterized more by their denial of large aspects of creation rather than by any joyful acceptance of the same; by negative desires instead of positive; by the imagery and love of death rather than commitment to life. Even if we accept the postulate that the death of physical distractions opens the way to the true life of the soul, it seems unfortunate that so terribly much of human existence should have to appear under the guises of encumbrances, pitfalls, snares, or other terms of opprobrium.

Especially the body. The mystical tradition is so replete with examples of twisted, cankered sexuality and physicality, of hatred and fear of the necessary conditions of animate existence, that this alone vitiated whatever spiritually regenerating influence it might have had. Thus some of the greatest mystics, cited by Underhill with knowing approval, have been guilty of the greatest sins against creation-racking themselves on wheels, hacking religious emblems in their breasts, causing themselves to be partially buried in graves or hanged on gallows, burning themselves on ovens, licking up the vomit or drinking the blood of diseased patients. "Nought must be too disgusting" as Underhill glosses the essential axiom of mystical mortification.

Here it is useful to draw on Dodds' distinction (and one fully supported by ethnographic data) that this hatred of the body is fundamentally different from those widely observed primitive practices of fasting, abstinence, ritual scarification, or torture testing. For such practices do not emanate from a denial of the necessities of animate existence. Rather these practices, however strenuous, even bloody, are temporarily adopted strategies for becoming better attuned to the spirit life, for strengthening the will, or for gaining or renewing spiritual power. Nothing, it is sure, would have seemed more alien to the Sun Dancers of the North American Plains, with bone skewers thrust through the muscles of their backs or chests, than the notion that by behaving so they were punishing the contemptible prisons of their souls.

So it is only here and there that we can find solitary positive examples among these solitaries of the faith. Jacob Boehme, the German mystic of the late sixteenth and early seventeenth centuries, was one. Brown quotes his lament for man's loss of fellow feeling for the rest of creation:

"No people understands any more the sensual language, and the birds of the air and the beasts in the forest do understand it according to their species. Therefore man may reflect what he has been robbed of, and what he is to recover in his second birth. For in the sensual language all spirits speak with each other, they need no other language, for it is the language of nature."

Another was the Poor Little Man of Assisi, Francis, in whom the allembracing primitive joy bubbled forth again as from an underground spring. Accompanying his singing on an imaginary viol, exhorting his men to serve as God's minstrels, who could convert others through demonstrations of the deep pleasures of the faith instead of its trials, he sensed anew the life instinct in all creation, even wood and stones. He died predicting infamy for his order, which indeed it was to earn for its speedy betrayal of his ideals and its zealous role in the Inquisition.

>lives a wretched life of pain and misery because reasons
>dies
>turns out there’s no god or afterlife
>another ascetic btfo

Embrace Epicureanism. Avoid pain and get that pleasure, but not so much that it fucks up your capacity for later pleasure.

>if you want to attain Enlightenment come inside a vagina, Paradise is on top of a woman's nipple

Lower animal mind, please. That's absurd.

Your long winded copy pasting of tales of men who were misguided in their pursuit of enlightenment is no different than me calling you a bug-chaser.

Yes, there are multiple paths to higher realms, and I'm sure that the sexual tantric arts have their merit. But 99.99% of sexuality today isn't at such a refined level, it's done drunk and high with the television on.

The absolute üntermensch

>But 99.99% of sexuality today isn't at such a refined level, it's done drunk and high with the television on

ill give you that but today's peoples are hardly a measurement of anything. my (and the author quoted) is that God is in anything, in a woman's body too, in your body, your dirty, mortal, animal body, God is in the animals, in the plants, in the rocks. Francis of Assisi could see it, Spinoza could see it.

> It was, of course, the Church that accomplished most of the executions, here as elsewhere showing itself ruthless in its opposition to popular religion and zealous to proclaim each repression a new victory for Christ.

The allegations involved in this phenomenon add their telling comment on the deep disease of this antinatural religion, for with obsessive regularity the Church charged the sects (as it did all unbelievers) with sexual perversions and identified the heretical ones with all things natural, earthy, animal. They were beasts, toads, fornicators, sodomites, lovers of bestiality. The term "bugger," used to refer to heretics and/or sodomites, may be a corruption of "Bulgar," from which area one of the more offensive sects, the Cathari, were thought to have entered and infected civilization. It was routinely charged that the sects were presided over in their frolics by that arch-sodomite, the Devil, depicted (again) as a beast of earth and perhaps even possessed of a forked penis enabling him to commit fornication and sodomy simultaneously.

In point of fact, however, with a few striking exceptions the only bodily excesses these renegade groups seem to have been guilty of were those of self-torment, for flagellation was often associated with these movements. The spectacle Cohn gives us of hundreds of worshipers beating the blood out on their bodies with spiked scourges and then drinking the spilled gore as the wine of a new communion is a pathetic illustration of the lengths humans will travel when their religion robs them of the earthy, the fleshly; when they feel compelled to strive, in whatever twisted ways, to feel again the earth, flesh, blood.

Both the efforts of these various groups at regeneration and the Church's persecution of them
toward that same end span the period from the beginning of the Crusades to the flood tide of
exploration. Throughout this long period the Church became ever more hysterical in its accusations
and its punishments of paganism, thaumaturgy, and witchcraft and in its attempts at massive sexual
repression, until finally it sought to purge and renew Christendom in the fires of the Inquisition, a
tragic perversion of a primeval busk.

At issue during these centuries was the shape and content of the psychic geography of the West. In
the same way that civilized men had cleared the earth, pruned back the forests, planted villages,
towns, and cities, so had Christianity stripped its world of magic and mystery, and of the possibility
of spiritual renewal through itself. In cutting down the sacred trees in the mystic groves, in building
its sanctuaries on the rubble of chthonic shrines, and in branding all vestiges of ancient mythic
practices vain, impious superstition, the Church had effectively removed divinity from its world. But
its victory here was Pyrrhic, for it had rendered its people alienated sojourners in a spiritually barren
world where the only outlet for the urge to life was the restless drive onward, what Norman 0. Brown
has called the desire to become. Eventually this drive would leave the religion itself behind.

Meanwhile, the old pagan practices died hard, so rooted are they in our nature. This was
especially so in the European outback where women and men were still daily entangled in the
immemorial, ahistorical cycles of budding, molting, mating, and harvest. So one thinks that in some
intuitive way Margaret Murray was right when she argued that an ancient fertility cult underlay the
witchcraft persecutions. There must have been at least some rude, residual attempt to keep close to
the ancient vision of the way things are, though it was probably never the organized effort complete
with covens that Murray claimed it was. There is too much archeological evidence of animal fertility
images to imagine that such deeply rooted beliefs died easily, and there are too many reports of
medieval dances that appear to be associated with animals and fertility to dismiss all of them as
fabrications or hallucinations. Such a suspicion gains further ballast from such stray bits of evidence
as a seventh-century injunction that reads:

If anyone at the Kalends of January goes about as a stag or a bull; that is, making himself into a
wild animal, and putting on the heads of beasts; those who in such wise transform themselves into
the appearance of a wild animal, penance for three years because it is devilish.

READ THIS BOOK, YOU CAN FIND IT ON b-ok.org

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>is that God is in anything, in a woman's body too, in your body, your dirty, mortal, animal body, God is in the animals, in the plants, in the rocks. Francis of Assisi could see it, Spinoza could see it.

Congratulations, that's the first skill point in pantheism.

Going from there to recommending someone chase skirt is stupid.

hey, there's actually nothing wrong with that... divinity if up that skirt. see... when you deny that divinity you end up pathological...

>Like those Desert Fathers repressing their bodily desires in mortification, the West turned to exploration as both a "palliative remedy" (Freud) and a way of harmonizing the rest of the world with itself. If it could succeed in making the map of those spaces beyond itself match that of the Christian West, then certain torments of the spirit, certain cognitive disconfirmations (as psychologists would have it), might be better borne.

>The half-legendary figure of Raymond Lully can serve here as an odd sort of microcosm of this entire development. Lully was born in Palma, the capitol of Majorca, in 1235. His family was aristocratic, and Lea tells us that Lully learned the ways of his class at the royal court where he eventually rose to the post of seneschal. He married and fathered children, but after the fashion of the time was entirely cavalier about the marriage bond; in the legend subsequently developed around him much is made of the reckless, debauched life he led. One of his amours of the moment, a Leonor del Castello, he pursued with special abandon. In deed, on a certain Sunday he followed her on horseback right into the midst of services at the church of Santa Eulalia. But here the legend makes a turn, for the episode transmogrified the rakehell knight into a fanatic soldier of Christ. Leonor, to discourage Lully's further attentions, silently exposed her breast to him, and he beheld all that lovely mortality "ravaged by a foul and mortal cancer." Here in a moment was revealed the shocking home truth of the Christian message: of the betrayal of the body, of the worthlessness of human life, even of that seductive snare that is woman. Like Paul, Lully was instantly converted, and with the same passion with which he had pursued pleasure, he now punished himself. He undertook a ten years' penance during which he mastered first his body, then his mind.

>When he had finished with himself, he turned his efforts to the unconverted of the world. For forty years he harangued popes and princes with proposals for new Crusades and schemes for the conquest of the Moslem world through armed invasion or naval blockades. He has even been credited with suggesting that the way to the East was around the tip of Africa, which stretched, God knew how far, into gloom.

>At last, starved and stoned by the Moors, his wasted frame was brought ashore for the final time at his native Palma. And as Lea tells us, immediately "it shone in miracles and the cult of the martyr began." In 1487, as Christopher Columbus was shuttling about Europe importuning kings and queens with his scheme of outreach, the bones of Lully were enshrined in a Franciscan chapel.

YOU SEE NOW THE MORTAL DANGERS OF IDEOLOGICAL INCELDOM??

no
but schopie will get you close

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There's divinity literally everywhere though, you said it yourself.

There's divinity in a telescope, divinity in a microscope, divinity in meditation, and divinity in mathematics.

All better than catching some viruses from some skank that will just use you.

>There's divinity in a telescope, divinity in a microscope, divinity in meditation, and divinity in mathematics.

nuh nigga you dont get it, IT IS BECAUSE WE CANT SEE DIVINITY IN WHAT IS -THE CREATION, NATURE- THAT WE REQUIRE microscopes, telescopes, mathematics etc.. etc...

its only when we are blind that we seed those apparatuses...only when you cant see that you require glasses

i hate to sound like some fucking sales man but in all seriousness, read that book you can download it for free without any registration..

we go after those things (microscopes, telescopes, mathematics) becouse Christianity made up sick, made us blind, it substituted the circular time of nature-bounded myth for the lineal time of History, a lonely march toward annihilation... we need to move fast becouse we might really get there....

>Sometimes the rumors of western wealth seemed substantiated, as happened with the California gold strike at the end of the 1840s. These rumors quickened to fantastic life the old golden dream of the New World. As they ebbed, they left the West littered with haunted, stubble-cheeked prospectors, "eternals" seeking out lost lodes, rumors of Moctezuma's treasure, fabulous veins overlooked in earlier rushes, or caches of stolen jewels taken from explorers and settlers by marauding Indians. Pathetic scavengers, these, moping through a gigantic, glittering landscape and seeing nothing of it except the next horizon.

>Most often, the rumors arose out of nothing more substantial than those recondite forces that drove the whites to fill up the continent's spaces with their presence. The ghastly story of the Donner Party should be understood as a parable of this, for here was a group like thousands of similar groups, traveling across barely charted spaces toward the vaguest rumors of More. According to their historian, C. F. McGlashan, many of them had been solid citizens of Ohio, Tennessee, Illinois, and Missouri, and yet here they were, crawling across the Great Plains, across a desert, and on into the high Sierras with scarcely a notion of their destination. McGlashan, interviewing the survivors, records that many had joined the procession without even knowing that it was going to California, only that it was going somewhere. Winter caught them in the mountains, imprisoning them in their miserable hovels until, perishing one after another, the survivors ate the frozen and emaciated corpses of the dead. Two Indian guides were revolted at such hunger until they themselves were shot and consumed as the desperate stragglers went over the pass and down into rescue.

>Facing east from California's shores, as now we can, we have a clear view of this gigantic process, especially the portion of it that occurred west of the Mississippi. For out there the camera caught what we are pleased to call the "Winning of the West." Here are the track crews, shadowfaced, slouch-hatted men with their mules, laying track at two miles a day. Lonely figures are posed on bark-covered ties that stretch off into blank horizons. Rail tickets scream like circus posters, advertising transportation to "ALL POINTS IN THE MINING DISTRICTS." "Ho! for the GOLD MINES!" "1865! 1865!"

Here are the mining towns blasted out of the mountains with their tin roofs glinting in bleak contrast to the new wood of their walls and to the muddy streets and cluttered creeks. A jungle of advertising shingles hangs above the porches of the stores - Dentist, Wholesale Liquor Dealer, Bank - and beneath slouch the miners, shaggy, unkempt, hopeful. One sits on a crate in a Black Hills camp, a rifle across his knees to guard his claim. The names of the towns are Deadwood, Gold Hill, Montezuma's Works, Sugar Loaf.

>Here are the timber miners who came out with the railroads after cutting as much as four million board-feet a year in the North Woods. Shattered hulks move along the skid roads and bull teams slog along while skid greasers pour from their rancid cans; locomotives three and four abreast haul redwood sections. Dwarfish figures are posed astride the ruins of primeval trees or beside heaps of slaughtered game or atop mountain crags that offer perspectives almost none of them could grasp.

>Here are the silenced, solemn faces of the "hostiles" who vainly opposed all this: Sitting Bull, Satanta in his soldier's uniform with epaulets, Lone Wolf and Dull Knife in a photographer's studio.

>Here are the soldiers, white and black, who fought the tribes for the possession of Indian territory: overstuffed generals in beards, buttons, and braid; lounging officers at Fort Ellis, Montana Territory, their coats open, their trousers saggy and boots dirty, the obligatory hound at the bottom of the steps of their quarters.

>And here are the hostiles and soldiers together under the wide flaps of the treaty tent at Fort Laramie in 1868, the Indians in blankets and buffalo robes, their braids wrapped in weasel fur; the soldiers on their camp stools with William Tecumseh Sherman in their midst, his burning eyes fixed on those he had determined to destroy, treaty or no.

>Here is a photograph that appears to epitomize the whole process, for it is of a literal land race: high noon, April 22, 1889, and the blurred forms of 10,000 whites racing off the starting line and into another section of "permanent Indian territory." This is Oklahoma, the devastated soil of which would in a mere three decades be visible on the East Coast in dense red dust clouds that rolled out into the Atlantic.

>Here near the end of the westward rush is a photograph of a little man in a yard, surrounded by what appears to be chips and flakes of an indeterminate nature; they are actually buffalo bones, and the wellknown and much-lamented destruction of this animal is as concise a way of understanding what was done to America as we are likely to find, for the dates and numbers of this destruction are at once finite and suggestive.

>IT IS BECAUSE WE CANT SEE DIVINITY IN WHAT IS -THE CREATION, NATURE- THAT WE REQUIRE

Sex?

yes, sex had a big part of it. why? becouse sex has to do with our body, the body is part of nature, the body is animalistic, it is part of the immanence of the world. according to Judaeo-Christendom God made the World but he is NOT OF THE WORLD. he is not anywhere in the world. he's an abstraction.

>The prohibitions announced at Sinai against imagery and idolatry (Deuteronomy 4:15-40) are a necessary part of such a governing bias. There are two reasons for these prohibitions. First, images are fated to be representational to some extent, and so, whether bull, sun ray, stone, star, or ear of corn, connected to that cyclical nature the god himself was so infinitely removed from and was now commanding his people to live beyond. As Pedersen writes:

>.". . . when the God was detached from the life of nature, and his relation to it consisted only in the creator's display of power, then the psychic strength was removed from nature, it became merely an instrument for the creator, a means for him to display his power. Then it would be absurd to seek divine life and holy strength in the things of this world. And if idols were formed in the shape of animals or men, it could only be understood as a ridiculous attempt to degrade the creator by ascribing to the limitations of creation that power which He alone possessed."

>All images, he rightly concludes, are the fit objects of destruction because they are aimed at dishonoring Yahweh.

>The second reason for the antiimage prohibitions is that traditionally images had been associated with shrines, which are in turn attached to specific localities. Here were people on the march; no attachment then was possible to the land, such as it was, and none was tolerated. Even Sinai (Horeb), the place of the grand theophany, was forgotten as a specific place, and the Promised Land toward which the god was turning the people's wilderness-weary eyes, was not to be revered for itself but only as a constant reminder of one portion of the bargain here sworn to.

>why?

Because your whole autistic spout of copying another man's words instead of forming your own started because I was advocating to someone to free himself of the need of sex to see the divine.

>>The separation from nature and myth and the commitment to history is emphasized more dramatically and with greater political and cultural results in the new religion's monotheistic character. Though possibly there had been parallel conceptions among other peoples-and Freud based an entire theory of Jewish history on the short-lived monotheism of Amenhotepllkhnaton of Egypt's Eighteenth Dynasty, whence he claimed the captive nation derived the idea-it was the Israelites who established monotheism in the spiritual geography of humankind. And with it came the terrible concomitants of intolerance and commandments to destroy the sacred items of others (Exodus 23:23- 24; 34:13-16) and to "utterly destroy" polytheistic peoples wherever encountered. Deuteronomy 7:16 commands the holy nation to "consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods. . . ." And Deuteronomy 13:16 goes so far as to specify that entire pagan cities must be offered up as burnt sacrifices to the one god, as odors pleasing to him. For polytheism is like imagery connected to nature in its concrete particulars and in its numina. It is for this reason that whatever savageries primitive peoples have visited upon one another, they have usually feared to desecrate idols and altars: there was felt to be too much power in these things, and besides, the gods of one people were quite often recognizable to their adversaries. This goes far to explain why the conception of genocide is foreign to polytheistic cultures. But the distinctions raised in the covenant between religion and idolatry are like some visitation of the khamsin to wilderness peoples as yet unsuspected, dark clouds over Africa, the Americas, the Far East, until finally even the remotest islands and jungle enclaves are struck by fire and sword and by the subtler weapon of conversion-by-ridicule (Deuteronomy 2:34; 7:2; 20:16-18, Joshua 6:17-21)

everybody forms something form something. the "other man" did not invent the the english language. only Yahawe creates ex-nihilio, becouse he is not of this world

>Moreover, in a curious way the very oneness, the singularity, of this god emphasizes the separation from nature, for though he created the earth and claims all of it as his, yet he is not to be found everywhere in it: not in the primal chaos at its edges, nor in the cities of the idolators, nor in the deserts given over to demons. Light, truth, and holiness are to be enjoyed only where the god dwells, and he chooses to tabernacle exclusively in the camp of his people, thereby establishing a center of civilization beyond the boundaries of which lie darkness and death, a wilderness peopled with beasts, bestial pagans, and their theriomorphic deities. If the city in the ancient Near East is an oasis, the camp of these semi-nomads serves the same function and defines in the charged terms of religion the chasm between what lies within and what beyond. Thus in Leviticus 16:7-10, 20-22 are found the ritual prescriptions for sending the scapegoat bearing the tribal sins out of the god's camp into the wilderness, the territory of his adversary, Azazel. Thus too the charred corpses of the sons of Aaron, Nadab and Abihu, who unlawfully offered a fire of incense to the god and perished for it; they must be dumped outside the boundaries of the camp where all ritually polluted things are to be thrown (Leviticus 10:1,2,4,5; Numbers 5:1-4; Deuteronomy 23:10-14). And so, though the tribes are now traveling through the heart of the wilderness, they are not really in it but are instead insulated by the god against it. Under no circumstances are they to surrender to it or to its temptations. This, of course, is what they continually threaten to do, for the wilderness tempts to disobedience, to riot and rebellion with its hardships, its disorderliness, its radical naturalness.

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The Coiled Serpent, desu

Enough of your lower Jew god, the alien God is the only true God

Is it still lust if I want to have sex with various women for the purpose of procreation to create a big family to pass on culture and values to for future generations?

>culture and values

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