When I died a virgin at the age of twenty, all duality ended, for me. There were no two sides of the coin, no black and white, no good and evil. Hell, and the adversary that rules hell, ceased to exist. It was then I beheld God.
It was extremely difficult to be back in my body and my dual mind. Duality creates illusion, and illusion is very painful. We want to see God, but, we want to behold our enemies, too. You can not do both at the same time, for God has no enemies. He has overcome the world of duality and illusion. We are made in his image, thus, we can do the same, and be ONE WITH THE TRUTH.
Love thy enemy as thyself. Come away from the horrid fruits of duality – into the light! Do not follow teachers of hatred, for they lead you away from God.
Cease to make war on women, and love women as thy love thyself. Cease to be the spawn of Lilith, and become the Children of God, for He has overcome the world, as you will overcome the world.
Jon the Nazarite
Shiksa (Yiddish: שיקסע, Polish: siksa) or shikse, is a Yiddish and Polish word that has moved into English usage, mostly in North American Jewish culture, as a term for a non-Jewish woman, initially and sometimes still pejorative but now often used satirically. Shiksa usually refers to an attractive (stereotypically blonde) gentile woman or girl who might be a temptation to Jewish men or boys, e.g., for dating, intermarriage, etc.
Professor Frederic Cople Jaher writes:
The shiksa obsesses many Jews: Rabbis see her as an intermarital threat to the survival of Judaism; parents fear that she will lure their sons away from family and faith; and Jewish men fantasize about her sexual and social desirability. She figures prominently—even compulsively—in popular movies and bestsellers by Jewish directors and writers.
Among Orthodox Jews, the term may be used to describe a Jewish girl or woman who fails to follow Orthodox religious precepts.
The equivalent term for a non-Jewish male, used less frequently, is shegetz.
1.God in His law requires the death penalty for homosexuals. [R.J. Rushdoony, Reconstructionist theologian, in a letter to Mel White]
2.The Bible is without reservation in its condemnation of homosexuality . . . „If a man also lie with mankind . . . they shall be put to death.‰ (Lev. 20:13) . . . This is certainly clear enough and there is not a single text in all of the New Testament to indicate that this penalty has been altered or removed. . . (pp 422-25). . . We find that St. Paul far from setting aside the law and its penalties appeals to the death penalty against homo-sexuals as an established and continuing fact. (Rom 1:32) (p735) [R.J. Rushdoony, The Institutes of Biblical Law]
3.Democracy is the great love of the failures and cowards of life. [R.J. Rushdoony, _Thy Kingdom Come_,1978]
4.One faith, one law and one standard of justice did not mean democracy. The heresy of democracy has since then worked havoc in church and state . . . Christianity and democracy are inevitably enemies. (p 100) [R.J. Rushdoony, The Institutes of Biblical Law]
5.Christianity is completely and radically anti-democratic; it is committed to spiritual aristrocracy. [R.J. Rushdoony, Reconstructionist theologian, from _The Religious Right: The Assault on Tolerance and Pluralism In America_, published by ADL]
6.The state is a bankrupt institution. The only alternative to this bankrupt ‘humanistic’ system is a God-centered government. [R.J. Rushdoony, Reconstructionist theologian, from _The Religious Right: The Assault on Tolerance and Pluralism In America_, published by ADL]
7.The ‘civil rights’ revolutionary groups are a case in point. Their goal is not equality but power. The background of Negro culture is African and magic, and the purposes of magic are control and power. . . Voodoo or magic was the religion and life of American Negroes. Voodoo songs underlie jazz, and old voodoo, with its power goal, has been merely replaced with revolutionary voodoo, a modernized power drive.” (p. 61) [R.J. Rushdoony, The Institutes of Biblical Law]
8.Segregation or separation is thus a basic principle of Biblical law with respect to religion and morality. Every attempt to destroy this principle is an effort to reduce society to its lowest common denominator. Toleration is the excuse under which this levelling is undertaken, but the concept of toleration conceals a radical intolerance. In the name of toleration, the believer is asked to associate on a common level of total acceptance with the atheist, the pervert, the criminal, and the adherents of other religions as though no differences existed. [R.J. Rushdoony, The Institutes of Biblical Law (Nutley, NJ: Craig Press, 1973), p. 294]
9.Biblical law permits voluntary slavery because it recognizes that some people are not able to maintain a position of independence . . . The law is humane and also unsentimental. It recognizes that some people are by nature slaves and will always be so. (pp. 286, 251) [R.J. Rushdoony, The Institutes of Biblical Law]
10.All who are content with a humanistic law system and do not strive to replace it with Biblical law are guilty of idolatry. They have forsaken the covenant of their God, and they are asking us to serve other gods. They are thus idolaters, and are, in our generation, when our world is idolatrous and our states also, to be objects of missionary activity. They must be called out of their idolatry into the service of the living God.
11.Christian man is thus doubly a sinner when he is antinomian and despises God’s law: he has denied the law in Adam, and now, with consummate profanity, he denies it in the name of Christ. He thus doubly denies the everlasting covenant, and doubly transgresses the laws. [R.J. Rushdoony, Law and Society: Volume II of the Institutes of Biblical Law (Vallecito, CA: Ross House Books, 1982), pp. 468, 316]
12.St. Paul, in reminding the Corinthian Christians of their destiny, said, Do ye not know that the saints shall judge the world? (I Cor. 6:2). Moffatt renders this, Do you not know that the saints are to manage the world?, a meaning we do not need to remind ourselves of. Church government is a prelude to world government, not by the church but by the saints. In trying to establish the necessary church government towards this end, Paul’s constant appeal was, not to the form of church government or to the members, but to the law of God and the growth of the saints in terms of it (I Cor. 6:15-9:27). ….Judging, governing, or managing of the world is in terms of God’s law. Because the saints were called to manage or govern the world, very quickly it became their purpose to move into positions of authority and power. [R.J. Rushdoony, The Institutes of Biblical Law (Nutley, NJ: Craig Press, 1973), pp. 773,742]
13.The goal is the developed Kingdom of God, the New Jerusalem, a world order under God’s law. [R.J. Rushdoony, The Institutes of Biblical Law (Nutley, NJ: Craig Press, 1973), p. 357]
14.1. God’s covenant with Adam required him to exercise dominion over the earth and to subdue it (Gen. 1:26 ff) under God according to God’s law-word.
2. The restoration of that covenant relationship was the work of Christ, His grace to His elect people.
3. The fulfillment of that covenant is their great commission: to subdue all things and all nations to Christ and His law-word. [R.J. Rushdoony, The Institutes of Biblical Law (Nutley, NJ:Craig Press, 1973)]
15.In the name of equal rights, women are being stripped of the protections of the family and given no place except the perverse competition of a sexual market in which increasingly shock, deviation, and aggressiveness command a premium . . . (p. 2O8) [R.J. Rushdoony, The Institutes of Biblical Law]