As someone who was born and raised in the uk I can understand how people as a base instinct would root for Israel, as a teenager I saw posts on social media about Palestinian oppression and started sharing them. I was told off by my mum, my posts all got removed and when I asked a teacher about it in school they told me being anti Zionist was anti semitic, everything I saw in the news was pro Israel and labelling Palestine as a terrorist state. I have some Jewish roots so have always been raised with an awareness of antisemitism, my mum taught me about the holocaust as well as other things like South Africa’s apartheid. However the one thing I can’t understand is how people are not only still siding with Israel but not actively doing their best to show support and join Palestinian demonstrations. I can see how people would start with Israel but not how people can still be actively supporting a genocide. I just have questions because I still can’t understand how you can see what’s going on and think that it’s alright.
1.) what entitles Israel to forcefully remove civilians from their homes? 2.) what entitles Israel to commit ecocide which almost exclusively harms civilians? (which they have done en mass. According to many sources.) 3.) If you support Israel do you also support the US and UK invasions in the Middle East? 4.) Do you see Palestinian infants as terrorists and how can you justify the deaths of so many children? 5.) What is your opinion on the constant use of drones simply to make noise with the purpose of depriving everyone in Gaza of sleep (which is a common torture method and goes against the Geneva convention) 6.) have you seen the videos from Palestinian content creators like Motaz Azaiza and if so what is your opinion to seeing content like babies being pulled out of rubble? 7.) How is a state that excludes people from living in areas, walking down certain streets and restricting basic human rights and access to water, electricity and food not an apartheidal regime? (All against the Geneva convention.) 8.) why is the reaction to October 7th so disproportionate? 9.) Do you realise that Hamas only exists as a result of Palestinian oppression? 10.) Do you know that the amount of people detained by Israel without trial or charges even just currently; dwarfs the amount of hostages taken by hamas? 11.) What’s the justification behind videos (which are for the most part proven to be untampered) of Israeli snipers, tanks and soldiers firing at and killing children, unarmed civilians literally holding white flags as well as clearly marked vehicles carrying aid workers. 12.) How can you see pictures and videos of entire cities reduced to rubble and think that’s ok as a military act? 13.) Do you respect the amount of articles of the Geneva convention Israel has broken as a legitimate response to October 7th and if so at what point did these actions become justified for you? 14.) what makes terrorists worse than an army systematically committing the same atrocities on a much larger scale? 15.) Do you realise that the nations that support you are mostly doing so against the wishes of their citizens to support the war economy. (Check novaramedia for their polls they’ve reported them on most of the biggest financing countries including the Uk and US according to entirely trusted sources.) 16.) Why are Hamas so much more willing to enter negotiations and why are Israel so resistant to them. 17.) Do you think Israel should be going further? 18.) And lastly at what point is it too far for you?
P.S I am not writing this to bait anyone and my position has been formed from a standpoint that has started out pro Israeli and was neutral until late 2021. I stand with the Palestinians from a country that not only has heavily supported Israel for years but was a key part of its formation, I have formed my opinion based on the facts of what I’ve seen despite being raised entirely to the contrary. (Also my mum is currently watching a documentary on the nakba, she also now firmly supports Palestine having raised me in a household that believed in Zionism.)

Rolled a doobie and reflected on my characters life…
Chapter 1: Survive
I woke up by the coast, my hands were cold, my memories were empty. Survival was my instinct, food was my goal. Buildings peered in the distance, so I followed the coast up in search up shelter. As I approach what appeared to be a small town, there was a sign that said “KAMbIWOBO”. I sprinted past the sign into the first house I saw, there were people in the street, but not people of sane minds, they walked aimlessly, twitching when they heard sound; instinctively I avoided them.
Entering the building, it was cold, but warmer than the elements. I quickly shut the door and looked around the small house. There were only two rooms, one had a cooker and kitchen area, a fridge that was longing for electricity, dust had built a thick layer on top. On top of the fridge sat a single can of baked beans, the holy grail, I stuffed it in my pockets in hopes that I’d find a way of opening it in the near future. The second room was a bedroom, long forgotten by the person who used to rest in it, there was blood splattered on the walls, dried, no way of telling if it belonged to the previous home owner. Beside the bed laid a damaged raincoat, I threw it on over the torn rags that I called a shirt, a sense of warmth and protection grew inside me.
Before moving onto another house to find something to pry my canned beans open with, I peered through the dirt stained windows to scout out the ‘street dwellers’. The coast seemed clear so I made a run for the house opposite, I heard a scream as I made my move and as I turned to my left, one of them was sprinting at me with eyes of hunger and death. I managed to pull the door to the other house open and slammed it in the face of the mindless human. My heart was racing, I looked through the window, it was a women, or, used to be a woman. Her scream alerted the other that were condemned to a life like her own, and before I knew it, there were 4 pounding on the door… I needed a weapon. I ran round the house in search of something to defend my self with, and finally a kitchen knife, sat on the counter, calling my name. I ran over to the window and shouted to lure them over to it. And then, I butchered them, one after the other, swing after swing until their screams fell silent, I felt proud yet guilty.
After staring at the bodies for a few minutes, I took the same knife, wiped the blood off on my ripped trousers and began to pry open the can of beans I found. They were cold but I was hungry, and I had never tasted anything better. It was time to move on, there were no more of those ‘things’ wandering the streets after the massacre at the second house so I ran through the rest of the houses in the lower part of the town in search of helpful items. I found: some brisket spread, a can of food which I couldn’t make out the label so it was ‘unknown,’ one can of cola that I drank half of and stored the other half and an empty bottle of water. Not much. But it will get me by for the time being.

I never thought much about the dark web. To me, it was just a spooky corner of the internet, filled with urban legends and exaggerated tales. But last month, my curiosity got the better of me, and I decided to explore.
I had always been tech-savvy, so accessing the dark web was easier than I expected. I found forums, marketplaces, and bizarre sites that looked like something straight out of a horror movie. But one night, I stumbled upon something that still haunts me: a chat room called "The Abyss."
The description was cryptic: "Talk with those who truly see." Intrigued and a bit naive, I clicked the link and entered the chat. The interface was basic, just a black screen with a list of usernames on the side and a chat window in the center.
The usernames were strange—EbonShade, SoulSeeker, _WhisperingVoid_—and they immediately started messaging me.
EbonShade: Welcome, new traveler. What do you seek?
SoulSeeker: Knowledge? Power? Or perhaps, something darker?
I hesitated before typing, "Just curious. What is this place?"
WhisperingVoid: This is a place where truths are revealed. But beware, not all truths are meant to be known.
I felt a mix of excitement and unease. Before I could respond, a new message appeared.
EbonShade: Would you like to see something truly enlightening?
My heart raced as I typed, "Yes."
A link appeared in the chat, ominously labeled "Enter the Abyss." Against my better judgment, I clicked it. My screen went black, then filled with a montage of disturbing images: old, decaying buildings, people performing strange rituals, faces twisted in terror. It was overwhelming, like a nightmare unfolding before my eyes.
When the images stopped, I found myself back in the chat room, but it was different. The usernames had changed to real names—David, Claire, Michael—and my webcam had turned on, displaying my own horrified face in the corner of the screen. Panic set in as I realized I couldn't close the window or turn off my computer.
David: Now you see. There's no turning back.
I frantically tried to unplug my computer, but the screen remained on, showing my terrified expression and the cold, emotionless faces of the others in the chat.
Claire: We know where you are.
My heart felt like it was going to explode. I grabbed my phone to call for help, but it wouldn't turn on. Suddenly, my screen flickered, and a new video feed appeared—my own apartment, seen from a perspective I didn't recognize. It was as if someone was inside, watching me.
Michael: You invited us in. Now we are everywhere.
In a frenzy, I ran to my front door and threw it open, only to be met with the empty hallway of my apartment building. No one was there. I checked every room, every closet, but I was alone.
When I returned to my computer, the chat room was gone. My screen was back to my desktop, as if nothing had happened. But I knew better. My phone buzzed, and I saw a notification for a new email from an unknown sender.
Subject: Welcome to the Abyss
Body: We are always watching.
I haven't been the same since that night. I moved to a new city, changed my name, even got a new job, but the feeling of being watched never leaves me. Sometimes, I'll catch a glimpse of a shadow in the corner of my eye, or hear a whisper when I'm alone.
One night, about a week after I moved, I woke up to the sound of my computer booting up. I had left it off, but there it was, the screen glowing in the darkness. The chat room was back, but now, the names were different: John, Emily, _Sarah_—all people I had known in my life, all who had passed away.
John: Why did you leave us?
Emily: You can never escape.
Sarah: We are part of you now.
I unplugged the computer, but the screen stayed on, showing their faces, twisted in agony and anger. I screamed and threw the computer out of my window, watching it shatter on the pavement below. The screen finally went dark, but the terror remained.
I replaced my computer, thinking it would end the nightmare. But then, the texts started. Unknown numbers, always the same message: "We are watching."
I don't know how much longer I can keep this up. I see them everywhere now, in reflections, in crowds, in my dreams. If you ever find a chat room on the dark web called "The Abyss," don't enter it. Some doors, once opened, can never be closed.
One evening, as I was walking home from work, I felt someone watching me. I turned around, but no one was there. Quickening my pace, I hurried to my apartment. When I entered, my phone buzzed. Another unknown number.
Text: We are here.
The lights flickered, and the temperature dropped. My breath came out in visible puffs. I grabbed a knife from the kitchen, my hands trembling. As I backed into the living room, the shadows seemed to move, coalesce, forming shapes that were almost human.
I don't know if it was a hallucination or something worse, but I heard their voices, whispering my name, promising I would never be alone again. I dropped the knife and ran to my bedroom, locking the door behind me. The whispers grew louder, more insistent.
Desperation set in. I decided to document my experience, to warn others. I started typing out this story, but the words are running out. The whispers are too loud now. I can't think. They're here, with me, in the room.
If you ever find this post, heed my warning. Do not go looking for "The Abyss." It will find you, and once it does, there is no escape.

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these topics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement and or reading recommendations on these topics that I can pass along.

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these topics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement and or reading recommendations on these topics that I can pass along.

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these topics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement and or reading recommendations on these topics that I can pass along.

Introduction

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My Used Case Study for AIDuals

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Cons:

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AIDuals Money-Back Policy

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Who Created AIDuals?

AIDuals is the brainchild of Abhi Dwivedi, a seasoned entrepreneur, software developer, and online marketer. With over 18 years of experience in the industry, Abhi has been instrumental in launching multiple successful software products and online ventures.
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When AIDuals is Launched

AIDuals is set to launch on May 28th, 2024, at 11:00 AM EST. This highly anticipated launch promises to introduce a game-changing product that will empower businesses to leverage AI technology effectively and efficiently.

Platform or Website for Accessing AIDuals

AIDuals can be accessed through its official website, www.aiduals.com. This website serves as the central hub for purchasing the product, accessing resources, and connecting with the AIDuals community.

Platform or Website for Launching AIDuals

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Should You Use AIDuals or Not?

The decision to use AIDuals ultimately depends on your specific business needs, goals, and resources. Here are a few considerations to help you determine if AIDuals is the right fit for you:
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• You need to provide 24/7 customer support or assistance to your clients or customers
• You're looking to enhance user engagement and interactivity on your website or digital platforms
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• Your business deals with highly sensitive or confidential information that may raise privacy or security concerns
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Click Here to Get Access to AIDuals When It Launches On 28th May; 2024 @ 11AM EST

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Conclusion

AIDuals is a groundbreaking product that harnesses the power of artificial intelligence to create personalized digital assistants or "clones" that can revolutionize the way businesses operate and engage with their audience. By combining AI technology with 3D animation, AIDuals delivers an interactive and engaging experience that enhances customer satisfaction and operational efficiency.
With its ability to automate a wide range of tasks, from customer support and content creation to lead generation and social media management, AIDuals offers a cost-effective solution for businesses looking to streamline their operations and stay ahead of the competition.
Whether you're an e-commerce business, a service provider, or a digital marketing agency, AIDuals can be a game-changer, allowing you to focus on strategic growth while your AI clones handle the day-to-day tasks seamlessly.
However, it's crucial to carefully consider the potential implications and ethical concerns associated with AI technology, ensuring that its implementation aligns with your business values and principles.
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AIDuals FAQs

1. Is AIDuals easy to use and set up? Yes, AIDuals is designed to be user-friendly and accessible. The setup process is straightforward, and the platform provides step-by-step guidance to help you create and customize your AI clones.
2. How long does it take to train an AI clone? The time required to train an AI clone depends on the amount of data you provide and the complexity of your communication style. Generally, the more data you can provide, the more accurate and personalized the AI clone will be.
3. Can I use AIDuals for multiple languages? Absolutely! AIDuals supports multiple languages, allowing your AI clones to communicate with your customers or clients in their preferred language.
4. Is my data secure with AIDuals? Yes, AIDuals takes data security and privacy very seriously. They employ robust security measures and encryption protocols to protect your data and ensure compliance with relevant regulations.
5. Can I integrate my AI clone with third-party platforms? Yes, AIDuals offers integration capabilities with various third-party platforms, including websites, e-commerce stores, mobile apps, and messaging apps like WhatsApp and Telegram.
6. How often do I need to update or retrain my AI clone? It's recommended to periodically update and retrain your AI clone to ensure it stays up-to-date with any changes in your communication style or business operations. The frequency will depend on your specific needs and the rate of change in your industry or business.
7. Can I monetize my AI clone using AIDuals? Yes, AIDuals provides the option to monetize your AI clones by offering personalized AI services to clients under your own brand. You can charge clients for access to your AI clones and their capabilities.

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As a life coach working with young men and adults, I have an eye as to what is being taught and changes we need to make in the home. Please comment and feel free to ask questions.
Teaching a sex-positive, shame-free philosophy within the framework of LDS (The Church of Jesus Christ of Latter-day Saints) teachings in the home can be a delicate balance, but it is possible. Here’s a guide on how to approach this, integrating a healthy perspective on sexuality with LDS values:

1. Emphasize Divine Purpose: Highlight the belief that sexuality is a divine gift meant for expressing love within the bounds of marriage. This frames sexual intimacy positively, as part of God’s plan. Instead of shaming one's normal human instinct of procreation.
   
2. Focus on Love and Respect: Teach that sexual relationships should be based on mutual love, respect, and consent, aligning with the principles of treating others with dignity and kindness.
   

Sex-Positive, Shame-Free Education

1. Normalize Sexuality: Discuss sexuality as a natural and normal part of life. Use correct anatomical terms and provide age-appropriate information. Normalize curiosity and questions about sex without attaching shame or guilt.
   
2. Open Communication: Foster an environment where children feel comfortable discussing their questions and concerns about sex. Approach these conversations with openness and honesty, ensuring they understand there are no "bad" questions.
   

Teaching Morality Without Shame

1. Separate Behavior from Identity: Teach that actions can be good or bad without labeling the person. For example, discuss the law of chastity as a guideline for behavior, but emphasize that making mistakes doesn't define their worth or spirituality.
   
2. Focus on Consequences: Explain the reasons behind the church’s moral teachings, focusing on the physical, emotional, and spiritual consequences of sexual choices. This helps children understand the ‘why’ behind the rules.
   
3. Grace and Forgiveness: Emphasize the principles of repentance and forgiveness. Teach that everyone makes mistakes and that the Atonement of Jesus Christ provides a path to forgiveness and healing.
   
4. Critical Thinking Skills: Equip children with critical thinking skills to analyze and question media messages and societal attitudes towards sex. This empowers them to make informed choices rather than passive acceptance.
   

Noah The Pilgrim
Previous First Next
'Noah.'
You can't feel your body, you try to move but receive no feedback from your arms and legs. You open our eyes, or were they always opened? It's difficult to tell when only darkness surrounds you.
'You're here again.'
It's that same voice you heard before waking up in that pod. You try to speak but fail. It feels like you left your body behind, existing only inside your mind.
'Allow me.'
From the dark, a circle of light emerges, filling your vision. The light is not blinding, nor is it too bright to obfuscate the dark, it's just bright enough to reach your eyes without prompting discomfort.
It's the Star. That much, you know for certain.
Normally, you'd feel hopelessly scared, but somehow, all you feel is soothed by its light.
'I remember telling you we wouldn't see each other for a long time. Why are you here?'
Although you wished to answer the question, you could not. Both because you have no control over your body, and because you don't know the answer.
'...'
You recall the AI telling you the purpose of the ship you're in. It was to study this star.
Why? What's so special about this particular star? Sure, it's on the very edge of the ever-expanding universe, but aside from that, it's just a star. A very odd-looking star, but a star nonetheless.
'What's so special about me... Nothing.'
A shiver runs down your spine. It feels as though you've forgotten a significant thing about yourself, and you're sure this star has something to do with it.
'How are you feeling, Noah?'
Like shit. That is what you wanted to answer.
You've been going with the flow ever since you woke up in that pod, not asking yourself neither how or why you've been put in that place, only nodding your way to the bridge.
You've been bombarded with memories that you're sure aren't yours, but your own memories also feel shrouded in a thick haze, and yet, you didn't bother to even think about why it was, only accepting that as truth without understanding this strange phenomenon.
When confronted with things beyond your current knowledge you refuse to acknowledge it by not asking yourself what it is, or by illuding yourself into thinking it's a dream.
Even now, you refuse to acknowledge this impossible place you've found yourself in.
'Why is it that you turn away?'
What to blame for that? You didn't even feel the need to ask anything about yourself. Randomly remembering things as though you were reading them off a manual, taking whatever FYARN says as an absolute truth, and not even reacting to the abhorrent state of the Odyssey.
When FYARN told you about the relationship between the alien and the human races, it told you how superior humans were, and it also told you that the human race lost the war. You didn't bother to call out that clear discrepancy then because you felt as though it didn't concern you, despite being clearly at the forefront of that conflict.
When FYARN asked what you remembered, you simply stated you didn't remember nearly anything, and yet you've made no strive to fix that issue, accepting it as the absolute truth.
All there was left to blame was yourself.
'You're doing it again, turning away from the truth.'
Was it because your situation was impossibly bizarre?
Waking up in a half-blown spaceship could be enough to drive a man to the brink with how random and impossible that notion was. Especially when that man was just a salary man, living month to month, working an unfulfilling job, all while being called the best.
'Perhaps. But I believe that the issue lies much, much deeper.'
The utter darkness shifts and contorts unexplainably. Moving shadows take formless shapes before you. From black to grey, and from grey to different shades of it. Those shapes of impossible geometry cast shadows downwards, as the star stared at you from above.
The shapes expanded and contracted into euclidean and understandable structures. Tall rectangular towers filled the horizon, decorating a path akin to buildings in a busy city.
On the foot of one of those structures, you see a man dwarfed by the sheer size of the scenery.
'Who do you think that is?'
You approach him.
You see a young man that looks to be in his mid-twenties. Your brown eyes stare back at it, analyzing the bags beneath his eye sockets. The dark hair is neither too long nor too short, hastily combed to hide the laziness behind his look. You see a beard that has not been trimmed for weeks, but also lacks thickness, each singular hair isn't particularly long either; and some even appear to be in-grown.
He's wearing a white tuckered-in buttoned shirt with a pair of jeans. A black backpack weighed on his back as he walked through this empty street.
A position you could imagine yourself in, every day of the week.
If you had failed to piece together who that was, it became clear once you noticed the empty look on his face.
It's obvious who that is.
He is a man whose bright dreams have been crushed under the weight of mankind.
How cruel, to be forced to gaze into a dirty mirror...
'You are starting to see it. Let's go further.'
The ractangular towers floated away, as the man continued to walk into the grey void.
Four white walls covered both you and the man, grey shapes transformed into a chair and desk, inviting the man to sit on it.
It was a plain desk and a plain chair, and when the shapes stopped transmogrifying themselves, a plain computer, monitor, keyboard, and mouse rested atop the desk.
Fitting for a plain man. You watch him sitting down in the chair, putting his backpack on the floor beneath the table.
From the backpack, he conjured a notebook and a set of pencils and erasers. He quickly turned the computer on.
This was his job.
The monitor remained grey despite how the man typed on the keyboard. The notebook remained grey despite how the man scribbled on it with the pencil.
A humanoid figure came to be from the geometric mess of grey nearby. It passed by the working man. "G'day Noah." It spoke, as he vanished into the white walls that surround you.
The man didn't bother to respond, he didn't bother to stop his work, and he didn't even bother to look up from his notebook.
Another humanoid figure passed by, holding what looked to be sheets of paper. "Hey Noah, could you sort these documents out for me? I'm swamped today..."
The man looks at the thick collection of papers in the figure's hands. He just started his shift and already lacks the energy and motivation to keep going with his day.
And despite that, he did not want to disappoint.
He points to the empty space on his desk, motioning for the figure to leave it there.
The figure places the paperwork on the man's desk. "Thanks, I owe you big time for this!" After saying that, the figure disappeared into the white walls of the room.
He did not speak a singular word.
You recall this... Feeling.
'Do you remember their names, Noah?'
You could not.
'Do you remember their faces, Noah?'
You could not.
'These people, you used to see them every day. Why do you not know who they are?'
What was the point of it? Why did it matter? Why did they matter?
'Because they are people.'
To you, those figures were nothing but placeholders for those who did the same thing as you. They were nothing special, just like you. So why bother to recall their faces?
'We must go further.'
The white cubicle ceased to be, alongside the man in plain clothing.
The towering rectangles swiftly returned, and with it came a young adult in his early twenties.
Your brown eyes stare back at his. The short dark hair looked as though it was combed for hours until it was perfect. You see a trimmed beard, neatly cut with a blade most sharp. You see that his face has been recently subjected to a daily skin-care regime.
This young man looks to be full of energy.
He's wearing a white tuckered-in buttoned shirt with a pair of jeans. A black backpack was strapped to his back as he walked through this empty street.
Again, you know who this is, yet you don't have the guts to accept it.
'...'
The ringing tune of a cell phone came from the young man's pockets. He promptly picked it up.
"Hey, Noah!" You hear the voice coming from the other side of the call. "The boys and I are going to throw a party today in my place to celebrate finishing high school. You better show up tonight!" It sounds like the voice originates from a man. He is yelling at the phone.
You watch as the young man smirks. "You can bet I'll be there." He answered. "I'll be done with today's interview and head there as soon as possible."
"Great... Something came up, catch you later bud!" And just like that, the call ended. The young man pocketed his phone.
You know how the rest of that day went. The young man passed the interview and secured his spot in a large IT company, then he went to his friend's place and had the best night of his life.
Those memories were the ones you revisited endlessly.
The grey shapes and humanoid figures vanish, returning to utter blackness.
Once again, all you see is the star.
'What happened, Noah?'
You couldn't say. Maybe it wasn't some big thing that happened, but rather a large quantity of small things that eventually crashed down upon you like an avalanche that built up for a long time.
Friends leaving to live their own lives.
Underappreciation of your career.
Your incapacity to form meaningful relationships.
The feeling of being small in the greater scheme of things.
The notion of your life being wasted for nothing.
A lack of accomplishment that was caused by a lack of problems.
You letting your physical appearance go.
But, even amongst all of those aggravating motives, there was one thing that always pained your heart to even recall. For that reason, you refused to acknowledge and even think about it. A trend that would continue for the upcoming years of your life.
Your dream.
Once adulthood came and expectations weighed on you, you had to choose. Live a comfortable life, or throw it all away in exchange for an idea that probably wouldn't even work, to begin with.
You refused to let go at first. Holding unto what little hope there was left for that dream of yours.
In three short years, your life shifted completely.
Friends grew distant, and now all you had as a replacement for them were faceless figures who spoke to you about a job you never really wanted.
Those very same figures held you in high regard, always saying how talented you were or how impressive your skills were. In truth, you never felt like what you did was worth the effort or the praise.
All you ever did in that company was half-assed at best, yet they praised you like their savior. You grew complacent under those who put you on a pedestal.
Your salary increased, and so did the responsibilities, but never were it challenging or engaging. It felt tasteless and odorless.
You refused to even respond to small talk from those people. How could you? If you did, they would shower you with praises you didn't deserve. That theory was proven time and time again.
All you did every day was sitting on a chair, eyes glued to the screen to meet an assortment of numbers and labels. This was nothing. There were people out there, changing the world, fixing the real problems, and you're there, sorting out numbers for a company created to sort out data for a company created to sort out data.
A null uroboros.
Twenty-eight years of a human's life, and for what? To waste away like a gear on a machine?
You remained ignorant of your ignorance. There were no problems since you had more than enough money from your ever-increasing salary you felt you didn't deserve.
You couldn't even bring yourself to quit, afraid to face the consequences, afraid to be replaced. A fact you understood fully well, yet you refused to acknowledge.
Clinging to a feeling of guilt, you couldn't help but hold on to this life. Your life, Noah.
You longed for a change, but wouldn't bring yourself to change it.
Your dream that you lived for so long ago, is something you couldn't even remember. You hid it away in a dark corner of your mind, hoping to never face it again, or else you would break down.
That is what happened.
The coldness of the world is what happened.
You wouldn't go as far as to say that you were a victim of fate.
Instead, you'd say you were a victim of yourself.
'And yet, you're here now. In an impossible place. In an impossible life.'
Are you to waste away on this place as well?
'You had conviction, but lacked guidance.'
Can you even muster that much courage? You fear what the future could bring.
'I presented you this chance for a reason, so you may show them that your soul is the brightest of them all.'
Fear is born for there is hope, but bravery is born for there is fear. You recall someone telling you that once, but...
'Remember this, Noah.'
Where does the courage to take a step forward come from? When it's so dark that you can't see the path ahead, how should one muster enough courage to make the right call?
'Whenever you feel lost, or alone; Whenever you feel like there is no way forward;'
Your vision starts to blur. The star begins to fade.
'So you may never lose your way again;'
Looks like it's time to return to reality.
'I, am your...'
This is my first HFY story, and also my very first OC story. I plan to post at least one of these per week while also posting it on my Patreon. Noah The Pilgrim will always be two to three chapters ahead in there, so if you'd like to directly support this writer, or just want to read more, feel free to check it out.
This has been Lushi, and I'll see you next week.

Previous
So, if you’re just joining us, I work at a haunted zoo now. Since I’ve gotten some rest, it feels like I’ve got my head on straight, at least, so I’d like to continue where I left off.
I sat on the floor in the office after meeting the ghost until I’d settled my rattled mind (and realized I’d forgotten to ask her name, how rude is that?). I took a deep breath and got up off the floor. Walking over and falling into the rolling chair in front of the large screen of camera views, when I brought up the camera that covered the area in which I’d spotted her, she was still there, and it seemed she hadn’t moved an inch.
Sitting there, at a loss, I continued to watch her. The ghost hung around for another five minutes or so, appearing to look at a few things off-screen, though I’m not sure what. Then she walked off into the forest and left the view of the cameras. I wasn’t sure if she vanished into the ether or if she’d gone looking into the trees to look for something.
But that wasn’t the end of the job interview, so let me jump back there. It continued into what kind of animals the zoo had, with Andrew asking me how much experience I had with dangerous animals.
I took a moment to consider the question. “So, ah…I’ve been going hunting and fishing with a neighbor since I was sixteen,” I told him. “We always have to keep an eye out for gators, bears, and hogs. Then there’s snakes, of course…snapping turtles… Since I’ve lived here my whole life and been aiming for a job with wildlife for a long time, I know a lot about the animals in Arkansas in general. But good advice for all of the above is avoid them, so I’ve had encounters, but I don’t know if you’d say I have experience with them.”
“That’s fine,” Andrew said, nodding. “That’s an answer I’m satisfied with. Now, the ghost was the appetizer, Ripley; here’s the main course. To start with, the pay isn’t twenty-five an hour. It’s fifty.”
Staring in shock for a moment, I asked, “Are you serious?”
“Yeah. But that’d be weird to post online considering what applicants think we need, so I halved it.”
“That’s… Okay, why?”
“The animals are already here. You just can’t see them.”
I stared at him for a long moment, some disbelief worming its way into my expression, before saying, “Sorry, what?”
“There’s a chance you’d naturally never see them, or at least some of them,” he continued casually. “It depends on both your genetics and how long you stay on the job. I can naturally see six of them, but that’s it. Suzanne can see all of them, and more. Some are what people would label demons or ghosts. Or magic. Mostly you’d call them cryptids. The ghost was just a warm-up; I mentioned her first because it never takes more than a week to see her if you work the night shift. If you manage to handle her okay, soon you’ll be able to see the animals too. The more time you spend on the grounds, for weird reasons,” he said, wiggling his fingers in the direction of the back door, “the more you’ll be able to see.”
“So, this…this is a zoo for cryptids,” I echoed slowly. He nodded once, waiting to find out what kind of reaction I would have. I gestured vaguely around the room. “If this is a hidden camera show, will you cut me a check for showing up and participating?”
Andrew coughed out a chuckle and shook his head. “No joke. There are a ton of stories out there that have been written to death, pulverized until they’re not the Grimm stories of old and instead they’re Disney films. A lot of those stories come from what some humans have seen. There are dozens of other worlds pressed up against ours, and occasionally things come through by accident. If they’re smart, they’ll lay low and then make their way back when they can. If not, they become local folklore until someone helps them back. I’m just from London, but Suzanne is from somewhere else. She hires people like us for this zoo. Humans.”
Sighing, I shook my head. “That makes no sense. Why would she hire a muggle for a magic zoo?”
Andrew burst out laughing at that, and then waited to gather himself before he continued. “Fair point, but this is less about magic and more about animals, and you’re missing some information that will explain it. First of all, if I misjudge an employee, and they think they can make bank by outing the endangered and valuable animals we have, it’s easy to relocate the zoo.”
“Because magic?” I asked.
“Exactly,” he replied, ignoring the thread of skepticism in my tone. “That means it isn’t the end of the world if that happened, though it is a pain in the arse. But second…let me ask you a question. Speaking of reality shows, say the Discovery Channel put out a call to replace Steve Irwin when he passed. Imagine they had a line out the door,” he said with a gesture, “of people who thought they had the skill and natural talent to replace him, to take on everything he’d been doing his whole life. How many do you reckon would lose an arm, a leg, or their life, by the end of the day?”
My lips parted in surprise and I narrowed my eyes at him. “You’re saying people from…wherever…they’re just as dumb as humans, but they’re worse, because they actually think they can handle these things.”
Andrew pointed the pen at me. “Things. Exactly. You called them things. Suzanne and her friends grew up with them and would call them animals. These animals have dispositions and temperaments that we’ve studied for as long as there have been scientists. Where Suzanne’s from, they know the weaknesses of these animals, and also they’re in enclosures here, even if you and I can’t see the walls because they’re invisible things called ‘wards’. If I hire someone who’s got magic on top of all that, they’ll have almost no instinctive fear.
“Everything here is nocturnal, and every one of them is a hunter. Some of these things? Humans see them and they pass out. Not that I want you passing out, but I need someone who is scared of these things, who knows to stay out of the enclosures no matter what. Not someone who thinks they can train them to do tricks, who gets close enough for them to grab a mouthful of hair and drown them. Once, we had a night shift manager injured, and once killed, because they didn’t take these animals seriously enough.”
Thinking back to the Sea World orca incident I knew he’d been referencing, I remembered wondering how someone at that level of her profession could be so careless as I watched the video on YouTube. It made sense when he explained it like that. I hesitated before mentally throwing my hands up and going all in. “So, why put this place here, then? If they’re endangered and also dangerous, why have a zoo at all instead of just a small reserve?”
He pursed his lips, looking disappointed in me. “Ripley. You know that already. You already said as much.”
Thinking back through our conversation, I said, “The rich humans who pay top dollar to see supernatural animals.”
“Not humans,” he told me. “But people, yes, and they are rich, and they’re making donations and spending their money on a ticket here because everything we have is endangered.”
“So…”
I just let my voice trail off and my mind started to drift. Andrew remained silent, letting me do so. There’s that thing people say, ‘I believe that you believe it,’ which is just a kinder way of saying, ‘Bullshit.’ Parents say it about closet monsters. Psychologists say it to people who say they’ve been abducted and probed by aliens. I wanted to say it to Andrew.
But I also wanted a job. If it meant working overnight at an empty zoo, that was fine. When it came down to it, especially when I took the tone of our conversation into account, this was a zoo specifically focused on preserving endangered ‘animals’, and it was allegedly doing important work. Also, if this turned out to be the real deal and I started seeing the animals, I would deal with it, just like I would deal with an enclosure that had a lion or tiger or gorilla. If it came with a ghost and invisible creatures, I really didn’t see what the difference was, if I couldn’t go in the enclosures either way.
On that note, I’d like you to imagine a kid who looks at a roller coaster, watching everyone screaming and grinning as they go up and down and all around and they’re like, ‘Heck, I could do that! That looks like a blast!’
Then they get on, the first drop hits, and they realize they’ve made a terrible mistake.
“All right,” I sighed. “I can’t say I’m going to turn down a job just because it’s going to be scary. Especially not one with this paycheck.”
Andrew smiled. “Awesome. There’s an adjustment process for anyone working here, similar to a dog that gets adopted, actually. I know the general guidelines of, ‘three days, three weeks, three months’ in terms of milestones, until they finally feel they’re where they’re supposed to be,” he told me, “and you can think of your time here along those lines. I really think you’re a great fit, and once you reach the milestone of working here for three months, I’ll officially consider you our new night shift guard. And I hope you’ll stay with us for many years.”
I nodded and smiled at the flattery of an employer wanting me to work a great job for them for a long time. I’d never had a dog, but those milestones were well-known among anyone who knew animals, especially dogs. The first three days, the dog is getting to know its new digs, exploring, and decompressing. At three weeks, they’ve gotten used to their environment and are starting to get comfortable with their surroundings and the routines of the humans they live with. By three months, they know the rules and follow them, they trust you, and they feel they are where they’re meant to be. I could only hope to be so lucky.
I saw the ghost two days ago and she has yet to make another appearance (for those who are curious, I asked, and her name is Leila), and I still hadn’t seen any animals. I did hear one, though, I feel compelled to note. A growling roar sounded from the lake on occasion, echoing across the vast zoo, sending a shiver down my spine. Whatever that animal was, it sounded gigantic.
Andrew said there was apparently a group that wanted to visit for a birthday and they were offering a huge donation, so he let me know they were making an exception and that this group would be walking through the park that night. That meant I’d be watching people watching animals that, as far as I could tell, weren’t there.
It was anticlimactic. Even the three people who came for the tour just looked like people, not like aliens or something eldritch from another dimension, and I stayed in the security office the whole time. Andrew was the one giving the tour. I watched them spend about five minutes at each enclosure, the hour or so that they were there passing without incident. It was clear that they were able to see all the animals, though, since they motioned excitedly at each enclosure and spoke to Andrew, who presumably answered any questions they had.
If they could see the animals, that was that. There was still that niggle in the back of my head, from my twenty-three years of life never encountering anything like ghosts or cryptids, telling me that this was ridiculous. Waiting for someone to knock on the door, a camera mounted on their shoulder, to tell me that it was a big joke and they wanted to see how long I’d play along. But from all I saw, this was a real place with real, invisible animals.
I do carry a taser and pepper spray in my capacity as a security guard. Though it isn’t for the animals, since they’re in the enclosures; they’re actually for the rare instance of a break-in. Andrew mentioned that it had happened several times it the past, someone trying to steal an animal in the hopes of selling it on the black market. They’d been successful before, but apparently my predecessor Roger was good at his job, and mostly they left in handcuffs.
I’ll be honest, I’m not a huge fan of confrontation, but my job was to call Andrew and then confront the person, not kick their ass. That’s what the police were for, or rather, the people Andrew would call in lieu of police in certain situations.
Fifty bucks an hour. That’s the key here.
Andrew hadn’t set up direct deposit, since he was sticking with a strategy of waiting to see if I’d continue to work there once I found out myself dealing with the animals (I’ve decided I am going to just call them animals). Instead, I got an old-fashioned check after my shift every Friday. The number on the first check was delightful. I went out that evening and had a big dinner at the local diner, order my most expensive favorites on the menu and a big slice of pie for dessert.
When it came to the paychecks in general, though, I had this weird feeling of not wanting to tell my dad and brother about the fact that it was actually $50/hr. I previously mentioned that my dad, his name’s Nathan if you’re curious, works at a local grocery store. Our town has a couple food franchises, but I think its size is just short of whatever threshold Walmart uses to decide where to open. He earns $14/hr. and that’s after the tiny raises he’s gotten over the past thirteen years.
That’s not to say he’d feel bad about not making as much as me. On the contrary, he would be ecstatic for me and really proud. But, like me, he’d be suspicious. That hourly rate was the biggest hint that this was more than just a private zoo for cryptids. And as soon as that fat check cleared without problems, my dad wouldn’t be satisfied with reassurances; he’d want to come visit the zoo and look around.
I’d told him it’s a private preservation with scheduled (expensive) visits only and that it had only eleven animals, so he’d been appeased by me brushing off the idea of a visit. Also, I took a few photos of my workplace; one of the security room, one of me sitting in my chair, one photo of the many screens I watched, and a selfie where I was feigning sleep out of boredom, slouched in my chair with my mouth open in a faux snore. That let him feel like he knew where I was and what I was doing, and that I was safe.
But if I told him I was making double what he thought, my father would practically order me to quit. No job was worth my safety, he’d tell me. I was quite of the opposite opinion, however, considering how crucial any and all conservation efforts were these days. Especially with the steep extinction levels due to humans competing with other animals for space, not to mention climate change. Working in any job that helped preserve species and keep ecosystems in balance, or put them back in balance, was so important.
Then again, my father would also point out something I had realized right away: the fact was that I was working with endangered species that were not from Earth. I wasn’t helping my planet. To be honest, though…that didn’t matter to me. Especially after that talk with Andrew about why he hired a human for this job, I figured whichever dimension these animals came from had the equivalent of us, razing forests to the ground, clouding the planet with pollution, and leaving the animals with no avenue of recourse when yet more land was taken from them.
I really do hope to keep working here for a long time, though, and not just because of the money. I can’t help it; I want to know what these things were, and I want to work with them, to do the job of a zookeeper. The same way you go up to the chain-link fence to get close to a carnivore on the other side who thinks you’d make a nice afternoon snack. You just want to be closer to them, to experience that incredible, daunting feeling of being in their presence.
Unsurprisingly, it wasn’t long before I got what I wanted.
The day after we had the tour go through, I was doing my sweep when I saw the ghost again. She was sitting on a small boulder in the same area I’d seen her the first time, looking identical, blood covering the front of her slashed shirt, the wounds visible underneath. I stopped and stood there for a moment before I decided to raise my hand in a small wave.
The young woman cocked her head at me and raised a hand in the air in an imitation of my gesture, her expression showing a bit of curiosity.
She was low-key, seemingly not concerned with my presence, looking at me as a novel phenomenon in her world. I wondered what that world consisted of. Was she always here, sometimes visible and sometimes not? Or did she have another world next to ours, in the ether, where she left everything in this world behind and floated in her disembodied form? Did she still feel emotions? Was that really curiosity on her face, or was I projecting? Did she feel happiness? Fear? Did she have the option of moving on, or was she stuck here?
Many questions that I might never get the answers to. And that was assuming Andrew knew the answers, since I’d never met Suzanne Cooper and he hadn’t even mentioned that possibility. This place was clearly her baby, but I’m sure running it was a lot of work. Plus, if she was rich enough to own it, she was rich enough to have other businesses and charities to run.
When it comes to the enclosures, they’re all wrapped by a barrier of some kind, though never one that seems adequate. There was not a single place with the ugly metal weavings of a chain-link fence, and no stretches of circular razor wire. Instead, there are nice fences. Black iron, or wrought steel fencing in a similar style to the one circling the perimeter of the zoo, just shorter and with different patterns. Or a spaced picket fence, the wood stained in some tone of brown, or a split two-rail fence. As if to say, ‘This is the border of your enclosure, but we’re just letting you know out of courtesy.’
When I started to pass enclosure number seven last night, a young woman’s voice spoke, “Hello.”
I startled, unaware that I hadn’t been alone. “Oh. Hi,” I said, staring at her standing a few yards in.
She had been next to a large tree and I hadn’t seen her. This enclosure was behind a picket fence, and she walked through the large area of wild grasses and flowers that stretched across the other side of the fence. There were fewer tall grasses closer to the fence, which I guessed was because it had been tromped down by her regular pacing along it when there were visitors, or if she wanted to see the various enclosures of the zoo. Her sudden appearance was a bit weird, considering I had been expecting to see a cryptid and instead I was looking at, it seemed, an attractive Asian woman.
She wore a black kimono, the soft silk robe draped gently over her body, with beautiful patterns of cherry blossoms, more so over her left side, and red and blue birds with their wings spread. A sash wrapped around her abdomen, she wore socks and sandals on her feet, and her hair was up in those rolls that gave volume to the style.
I was no expert on any fashion, much less that of another country, so I just assumed it was all traditional Japanese clothing. Most likely, the visitors who came liked to see a certain time-honored style and that’s what she stuck with. Or maybe she played on stereotypes. That would be amusing.
“I’m Yui. It’s nice to meet you,” she spoke, arriving at the border of the fence and holding out a hand for me to shake.
I’d been standing about three yards away from her, and I’ll be honest, muscle memory tried to kick in. But I only made it two steps, my hand starting to rise, before I froze, the hand falling limply at my side. “Nice to meet you, too,” I answered, my voice quiet.
Damn. I wonder how many times that honey trap works back where she comes from.
The pleasant look on her face faded, and she lowered her hand. “You won’t shake hands with me? Isn’t that rude?”
“I mean, I kind of like my hand where it is. You know, attached to me.”
Her demure smile widened into something more amused. “I would never do something so revolting.”
Looking her up and down, as if more visual information would give me more knowledge of what she was, I asked her, “What would you do?”
“I would be less wasteful,” she said softly.
A finger of ice trailed down my spine, and I had the sudden image in my head of her grabbing my outstretched hand in an iron grip and yanking me over the fence, leaving me to sprawl on the ground. Then killing and consuming me efficiently, without a single careless step, the same way humans slaughtered pigs, using everything from the hog but the squeal. I was struck with a shiver at the idea of her consuming everything from me but my screams.
Slowly, I took one step further down the path, then another. Just as I got to a walking pace, though, I realized the woman had started walking too, in the same direction. I’d have eventually gotten to the end of her enclosure and keep going, leaving her behind, but she spoke up. “Are you leaving?”
I came to a stop, meeting her gaze again. “My job is to walk the zoo every hour. Then I’ll get back to the security room and stay there until my next walk.”
“Have you met the others yet?”
I hesitated before saying, “Just Leila.”
She blinked languidly. “That means nobody welcomed you here.”
“Andrew did.”
She didn’t reply to that. Instead, she slowly started to lean forward, and I flinched backward a few steps further as I saw insect legs start curling out from her back.
No. Not insect. Arachnid.
The eight legs ended in small ‘paws’ with tiny claws, a layer of hairs covering the leg from top to bottom, like any typical tarantula. I took two more slow steps back and my mouth went dry as the jointed legs just kept lengthening, until they were large enough to lever her off the ground.
My gaze had been on the spider legs, but my heart skipped a beat as I realized her human legs had melded together and turned into a bulging abdomen. Her skin was shifting to a carapace, eventually all the way up to her shoulders and down her arms, her fingers elongating and her nails stretching to claws. From there down, her body was that of a pale tarantula with pedipalps the size of my arms and piercing fangs in her jaws that looked like they could take my head off.
There was a moment, my vision blurring, where I was worried that I might piss myself. The part of my brain that still had its humor intact in that moment told me that I should keep an emergency set of clothes in my car, or at the very least, start wearing Depends to work.
“I show you my true form,” she said softly, her voice now raspy like an eighty-year-old after a lifelong smoking habit. “Welcome to Suzanne Cooper’s zoo. The night shift guard for many years was Roger, before he retired and the zoo moved, and I miss him dearly. What should I call you?”
I choked on my words. There was no way my throat was going to cooperate enough for me to clearly get a sentence out. Instead, I realized my legs had taken control of the situation themselves, unsatisfied with my conscious brain’s decision to stand and stare, taking steps backward. I backed up a yard, then five yards, then ten.
My mind focused on the fact that spiders don’t waste anything, and pictured my demise. I’d be wrapped in a cocoon, killed, and made nice and mushy before she had me for dinner.
The whole time, my brain was a frenzied mess, my pupils were probably the size of dimes, and I was staring at that tiny, pathetic fence between her and me. There was so much adrenaline pumping through my body that I felt like my bones were vibrating. The fence was, to my eyes, the only thing between us. The only thing keeping her from tackling and killing me. My only hope was that she’d do it quickly.
But she didn’t move. As I absorbed her innocent, polite words, the look on her face was calm, and I wondered if this was typically the way a conversation went before she devoured her prey. I wondered how many people she’d eaten. Not humans, not people from Earth, but the ones from where she came from. The fact that she doesn’t scare the shit out of those people means they’re staggeringly dumber than humans.
Finally, I rounded a corner, both relieved at having her out of my sight and worried that she would take that moment to come find me. When she’d been within eyeshot, I had at least known where she was and could run in the other direction. But I didn’t hear the sound of faint footsteps moving rapidly toward me. All was quiet, in that deep, smothering way that only an empty business in the middle of the night in small town America could be.
My hands trembling, I barely paid attention to anything but the confirmation that my surroundings were free of the colossal spider as I finally got back to the door. Grabbing the handle and letting my eyes dart around for about ten seconds and my ears prick for the slightest sound, I finally swiped my key card across the pad and went inside, shutting the door behind me and engaging the backup deadbolt.
Maybe that was why they had decided on keycards. If I was running from something and panicking, using an actual key or inserting the card like at a hotel would keep me from getting to safety considering my hands were shaking enough to mix a margarita.
Walking over to my chair, I fell into it, letting my body flush itself of terror as I looked up at the cameras. There she was, still in arachnid form, exactly where I’d left her behind that rinky-dink fence, casually looking around and slowly pacing back and forth. I stared at her as my racing heart gradually slowed, and a minute or so later she turned on her eight legs and walked back into the trees.
Whatever invisible fences the enclosures have apparently work, which is nice, because I wasn’t keen on getting killed by one of the creatures here. And that’s what brings me here, spilling out everything that’s happened so far. Because nearly passing out from terror isn’t something I wanted to deal with at work, obviously, but I keep going over what she did in my head again and again, and I feel like I reacted like a child who spotted a wolf spider on their bed. I started to worry for my overactive sense of self-preservation, at least in my capacity as an employee here.
The spider didn’t even try to hurt me, and so I was feeling a bit foolish. Even annoyed, actually, at the fact that I’d freaked out so hard and took off instead of trying to engage in at least basic conversation. I got the sense that she wasn’t at human-level intelligence, but I was never going to be able to hold any level of conversation with an alligator.
Sure, she did mention that she wouldn’t be so crass as to yank off my hand because she’d rather just have my entire corpse, but wouldn’t a wolf do the same if it was hungry? Wouldn’t any carnivore? Actually, they probably would’ve been satisfied with one of my hands. The fear here was from the fact that she turned into a giant spider. If she’d turned into Clifford, I would’ve reacted the same way, if not better than, meeting Leila.
With that, I decided I’m staying on the job. Considering how frustrated I can get with foolish people, it’s a bit hypocritical, and I’m being a bit of an idiot. But…there are definitely wards keeping them in their enclosures. Also, I signed up for creatures for another dimension, whether or not I believed in them at the time, and I will not let encountering my first one in an objectively boring way be the reason I quit.
The money is a factor, I’ll grant you. Of course it is. And I can’t spend it if I’m dead, but all signs point to surviving as long as I don’t do anything dumb. Also, yes, I’ll admit there’s a not-so-little voice in the back of my head that’s desperate to know what else is here. I never thought I’d do something like this, but finding out these things are real, I honestly do want to learn more about them.
Still, though, I decided to call Andrew at the end of my shift to ask if the pepper spray and taser I carried worked on a certain spider, as well as the other animals I’d yet to meet.
Previous

How can we stop going around in circles with these corrupted nihilists? (basically an extreme religious-nut but in reverse; no meaning, no value, no good/bad, nothing matters) I've compiled some of my thoughts/comments.

But first If you are not caught up yet:
1 Re: Vegan Gains ...The Militant Vegan Raffaela Interview - (May 12, 2024)
2 Vegan Gains is a sub-Jerkivest [5/11/24]
3 Moral Realism Debate w/ Inmendham - (May 16, 2024)
4 WTF #899: The vegan gains debate ... Value realism - (May 19, 2024)
5 Vegan Gains ...Denialism is the only nihilism [5/19/24]
also saw this Controversial Topics with Vegan Gains (Horse Riding, Bivalves, Depression, and much more!) - (May 11, 2024) ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ (he thinks in terms of some dogmatic religious brain-rot morality source of right/wrong, but a kind of reversed/opposite conclusion of it's absence, nihilism)
the very reason religion was invented in the first place was because humans by nature had a value-engine driving them & NEED for meaning, that's the irony. value gave rise to religion, religion never needed to grant value. The fact people can't grasp this. 🤦 ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎ ‎

Now onto the various arguments, sorry how long and out of order it is But the idea is to provoke you coming up with better ideas/arguments, and if you can critic and strenghen my and ultimately inmendham's arguments. The GOAL should be to Create a formal argument AKA a syllogism, modus ponens. Something clear and concise that can't be taken out of context or misinterpreted, as happened with the debate...

On the subject of Efilism, tread lightly, the philosophy and argument extends beyond merely focusing on suffering; it also includes the critical issue of consent violation. Its proponent and creator, Inmendham, argues for value realism, which contrasts starkly with the notion of subjective morality which I find illogical. While objective morality is full of baggage... often linked to outdated religious doctrine so on face value it's not fun or easy subject to broach... many contemporary non-religious ethicists ground it in realism. Personally me, inmendham and others see no use for the term "morality" as it's tainted. value-realism is the subject. Is it a value-laden universe or not?
it is not necessary to call TRUE/REAL right or wrong Objective, because if objective is defined as mind-independent than without minds there's nothing right/wrong to happen to, therefore THE discussion should be just regarding what is TRUE or NOT, subjective doesn't necessarily mean mere contrived opinion or preference but can be logical conclusion, e.g. you can conclude 2 + 2 = 4 as we understand these concepts of numbers to model reality but can you call it objective or mind-independent 2 + 2 = 4, or that math exists? Not really. As you require a modeler to model reality, an observer to make the observation, a mind to come to such accurate conclusions. To me, claiming there is no real right or wrong is akin to asserting that moral standards and ultimately the subject of Ethics is as fictitious as religion or Santa Claus, you just believe it cause you want to or have preference to. Why maintain this pretense if it's all a mere fabrication / contrivance?
Regarding subjective judgments such as determining "What's the tastiest potato chip or the most beautiful painting?", these are not factual assessments about the things themselves, The question itself is misleading, because the thing itself has none of those qualities objectively, Instead, such qualities are OUTPUTs generated by the interaction of our bodies and minds with these INPUT items, the input is quite arbitrary/irrelevant, unlike the highly meaningful & distinct output generated of positive or negative experiences. You might get off more on certain female body part than another, it doesn't matter, the output positives & negatives is more or less same among individuals and that's what's relevant... not what specific fun or hobby gets you or them off or pushes their buttons.
It can be TRUE that a certain food item is the tastiest to that personal individual, or gross to another, and we can talk about intersubjective truths with averages overall. But one's experience of what is tastiest for them doesn't contradict another's, they can both be true for them individually, as you are likely not even sharing the same exact experiences to judge differently. And one's very perception or framing of the experience changes the experience itself, no way around this truth. Some people find bricks tasty or edible, just how their brain is wired.
It's important to recognize that differing opinions of personal taste do not inherently conflict in the way ethical contradictions do. With ethical matters, asserting that two diametrically opposed views are equally valid is problematic, either one is right and the other wrong, or both might be based on flawed reasoning. Pretending 2 opposing ethical views can be both equally right/true/correct is utter contradictory mush, either one of them must be right / wrong, or both are contrived meaningless nothing opinions, just made up. you wouldn't say whether one believes in god or not IS mere personal opinion/preference and such 2 opposing views can be equally right at same time, that's utter contradictory nonsense, by saying 2 opinions that gRAPE is both good & bad at same time are equally right opinons, right loses all meaning and you might as well say neither is right and both are wrong, they each have their own contrived fairytale delusion.
Now with Ethics of right / wrong, it does not depend on one single individual's preference or opinion, but taken as the whole, if you violate one without consent you still have to account for that since you are seemingly putting the weight on the preference otherwise preferences are utterly meaningless and irrelevant.
ALSO, Do you call whatever you prefer what's right, or do you prefer to try to do what is right?
Do you prefer to seek out what is the right most accurate conclusion given all the facts of reality, or contrive right to be what's in your preference/interest or personal gain?
I don't think VG or most these talking heads understand value-realism (problematic events within subjectivity/a non-physical but REAL reality of the mind). Obviously there's no objective divine or otherwise prime-directive moral-rules we must follow. Unfortunately Religion has poisened the conversation so much with archaic ideas and mushy terms like 'Morality'. Understand there is no 'moral truth', let alone an objective one, ofc if you pigeon-hole me or all realists into defending such nonsense it's easy to refute them. What I'm interested in is subject of Ethics, and to start whether or not value/problematic events exist or do not exist.
Here's a silly question by nihilists: "why is suffering bad?"
Response: How do you identify suffering? Based on the fact that it feels bad. (Yes subjectively) Just as we can subjectively understand 2+2 = 4
Or this: "prove suffering bad, objectively"
Also question-begging, obviously it is subjective. If such badness cannot exist mind-independently by definition.
"Prove suffering is bad, objectively"
is begging the question, because...
It strawmans / assumes the badness must be bad mind-independently, it isn't therefore, it isn't bad.
Answer this, evolutionarily do animals PERCEIVE being tortured skinned alive nail in the eye as BAD, or does it impose torture which we RECOGNIZE and define as Bad by definition?
If true PAIN/torture isn't bad then why does it exist evolutionarily? Answer: (problem -> solution) mechanism which functions as ability to learn & improved survival, this mechanism was reinforced over time as it worked.
inmendham & realists like myself argue: it is the case Descriptively, Objectively evolution IMPOSED Prescriptive-value-judgements onto animals which function as a learning/problem solving mechanism. Fact is, the invention of 'PROBLEM' is something I/we/animals had nothing to do with... (no-free-will-choice) but are simply byproduct in observation of this fact.
If real PROBLEM(s) didn't truly exist then Arguably the word and conceptual understanding it points 👉 to wouldn't exist either. As if beings could be truly blind never seeing colors/vision yet pulling the idea out of thin air and conceiving of such a thing, how preposterous, that'd be giving human creativity/imagination way too much credit. The only nihilist argument then is that by evolution we & all feeling organisms are somehow ultimately deluded or have illusion of problem where there is none, which I find deeply implausible. Run the torture study/experiment a million times putting people's arm in the fire "yep still bad". Filtering out people who lack ability to feel pain of course.
As evolutionary biologists even states pain is a message to the animal "don't do that again". Can't get descriptively prescriptive more than that.
Are You Getting It?
The Ought is literally baked in as an IS. The is-ought gap to be bridged is a complete Red-Herring, yes you can't derive an Ought from an IS, because if you oughtn't do something, then it can never be BAD... problematic/BAD/torture can't mean anything if it doesn't scream OUGHT-not.
All you have to agree to is due to evolution it created torture which is decidedly negative/ inherently BAD, by definition. Otherwise it wouldn't feel bad or be torturous at all... THEN ask yourself, how can something be BAD yet it's not BAD to create that BAD?
This is Checkmate. These are irrefutable Facts & Logical deductions.
So much for it all being false-perception, the very fact placebo patients perceive an otherwise harmless laser as BAD/painful makes it so. It's the TRUE reality in their mind and you can't deny that fact. It's also a fact believing a pain isn't really all that bad can make it so, but this doesn't make these value-laden experiences NOT real/true.
As per evolution, your body/brain's mechanisms must generate & impose a prescriptive-value-judgement / problematic event within your mind,
It's nagging, complaining, telling you keeping your hand on the hot stove is a mistake/problematic/bad. (not in itself but as a consequence)
I believe this brain making me write all this... is making an accurate assessment when it observe certain events to be problematic/bad where it's happening which is within subjectivity, where's your evidence my perceptions are fooling me or I'm somehow deluded? I witnessed the crime take place and you were nowhere near the crime scene yet you have the authority to claim otherwise as fact? (You are not simply agnostic to my problem suffering but a De-nihilist)
Once one accepts this evolutionary fact we can move on to more complicated questions regarding ethics, like how do weigh the good & the bad, conflicting preferences, etc. Otherwise, it's all pointless & futile, like arguing bivalves or wild-suffering with a non-vegan. They're just not on that level yet and it's a waste of time.
revised version of my other comment: I believe that many discussions around morality miss a crucial point about value-realism, which acknowledges problematic events within subjectivity, a non-physical but real reality of the mind. It is evident that there are no objective, divine, or prime-directive moral rules we must follow. Unfortunately, religion has muddied the conversation with archaic ideas and terms like 'morality'.
There is no 'moral truth,' especially not an objective one. If critics pigeonhole realists into defending such notions, it becomes easy to refute them. My interest lies in ethics and whether value/problematic events exist.
Consider this question by nihilists: "Why is suffering bad?"
Response: Suffering is identified because it feels bad, subjectively. Just as we subjectively understand 2+2=4, we can recognize suffering through its unpleasant experience.
When asked to "prove suffering is bad, objectively," this is question-begging, as the question assumes that the badness must exist independently of minds, which it does not by definition. This question straw-mans the issue by requiring mind-independent badness, ignoring the subjective nature of suffering. As if the quality of it being BAD must be granted by something outside the experience itself.
Evolutionary Perspective: Animals perceive and react to torture (e.g., being skinned alive) as bad because evolution has imposed mechanisms that signal harm. Pain serves as a problem-solving mechanism, reinforcing behaviors that enhance survival. If pain and suffering weren't inherently problematic, they wouldn’t exist in the form they do.
Realists like myself argue that evolution has objectively imposed prescriptive-value judgments on animals. The concept of 'problem' or 'bad' arises from these evolutionary mechanisms, not from free will. The existence of these concepts indicates the reality of these problematic experiences.
If real problems didn’t exist, neither would the concepts describing them. This is akin to how beings blind from birth wouldn’t conceive of color. Suggesting that evolutionary processes have universally deluded all feeling organisms into perceiving problems where there are none is implausible.
As evolutionary biologists state, pain signals to the animal, "don't do that again," which is descriptively prescriptive. The 'ought' is embedded within the 'is.' Thus, the is-ought gap is a red herring because prescriptive judgments are evolutionarily ingrained.
Again, How do you identify suffering? Based on the fact that it feels bad. (Yes subjectively) Just as we can subjectively understand 2+2 = 4
All you have to agree to is due to evolution it created torture which is decidedly negative/ inherently BAD, by definition. Otherwise it wouldn't feel bad or be torturous at all... THEN ask yourself, how can something be BAD yet it's not BAD to create that BAD?
Conclusion: By acknowledging that evolution created inherently negative experiences like torture, we accept that these experiences are bad by definition. Denying the badness of creating bad experiences is contradictory. Therefore, once recognizing the true reality of subjective experiences, only then we can move on to complex ethical questions about weighing good and bad and addressing conflicting preferences.
playing devil's advocate let's try Steelman their position and then arrive at the logical conclusions of it and then perhaps refute it. If they say: "veganism = right" realize there is no contradiction IF by 'right' they just mean it's literally nothing but their preference...
There's no goal to prefer to know/do what's right, RATHER what's right is whatever matches our personal preferences, so unlike flat earther vs round earth beliefs/CLAIMs which can contradict/conflict with each other since either 1 is right or both are wrong. Individual tastes don't.
Whereas if VG says 9 people gRAPE the 1 kid for fun is WRONG because he's a threshold-deontologist but Also RIGHT to a hedonistic utilitarian, Those views only contradict/conflict if they are making VALUE-claims or recognizing a problematic event take place. However, with VG apparently he would have to say he's not claiming or labelling anything as TRULY problematic at all but merely describing his preferences like flavor of ice cream...
Now, of course, as the realist, I find such a view more deplorable/worse than if they were merely agnostic on right/wrong. Cause it's one thing to say there's a right answer to questions of Ethics but we have no objective scientific basis to determine it yet or lack knowledge VS saying they have knowledge there is absolutely no right or wrong.
Under Anti-realism nihilism, what they mean by wrong/right, is just their preference, if I understand correctly (which I'm quite sure) Anti-realism nihilism reduces the Subject of Ethics down to nothing but you or someone else pontificating/opining (i.e "me no like torture") . It defends some sort of expressivism, emotivism, normative, prescriptive reduction of Ethics. Which I find lubricious and has to be a mistake,
I don't see anyone playing any different game even the nihilists invest their money and plan ahead for self-interest, no one truly signs up for torture for fun like it's no problem, and runs away from pleasure happiness as bad. Further, it stands to reason... since we can recognize objectively evolution created a punishment mechanism to enforce learning and survival, BAD/PROBLEM as a concept is something I/WE/Animals had nothing to do with. We didn't invent it, we recognize it and respond accordingly. Even evolutionary biologist Richard Dawkins stated that pain is a message to the organism 'don't do that again!'
We must address further the flawed logic of VG and other nihilists reducing Ethics down to mere arbitrary preferences like potato chip flavor, or how much salt you prefer in the soup. As it is completely disanalogous & dishonest upon reflection. QUOTE: "There's no arguing against Efilism, it's just personal opinion. Like arguing what tastes better... ice-cream or potato chips?"
Say if you believe that the mona-lisa is beautiful, and I personally find it ugly, this conflicts/contradicts nothing because it claims nothing in terms about that object or reality outside of our own minds.
such qualities are OUTPUTs generated by body/mind from these INPUTs, the input is quite arbitrary/irrelevant, unlike the highly meaningful & distinct output generated of positive or negative experiences.
it doesn't matter what specific fun or hobby gets them off or pushes their buttons in order for it MATTER, those differences don't make it any less real OR all mere subjective opinion. the output positives & negatives is more or less same among individuals and that's what's relevant...
It can be TRUE that a certain food item is the tastiest to some personal individual, or gross to another, one's experience of what is tastiest for them doesn't contradict another's, they can both be true for them individually because it is the reality in their mind, Some people find bricks tasty or edible, just how their brain is wired.
while one person may find a certain food delicious, another may find it repulsive, without invalidating each other's experiences because they are true for them individually. both experiences are valid/correct.
However, actions that disregard another's negative experience invalidate their reality. if you find being boiled alive problematic and I do it anyway believing it's ok, I am invalidating your experience as either not real, relevant, doesn't matter, or my preferences are more important (carry more weight) than yours. Or simply believe it's ALL equal or arbitrary and I just prefer to exploit you so I do that.
Positive or negative experiences are largely consistent among people, making them relevant, regardless of the specific stimuli. Individual truths about taste or preference coexist without contradiction, reflecting each person's value-generated reality.
This cannot honestly be applied to one's mere opinion it's fine to boil kids alive, as you are invalidating the fact that it matters to those victims. You saying it doesn't matter or your gain of pleasure outweighs their loss of pain, is a claim about the reality of events going on in their mind, so there is room for conflict/contradiction. They can't both be right/wrong at the exact same time.
A strong non-intuition argument/claim & facts presented render value-nihilism implausible:
It is Descriptively the case, that Evolution IMPOSED Prescriptive-ought statements... of 'PROBLEMATIC sensation/event' on organisms which functioned as a learning mechanism and improved survival.
Therefore, BAD/PROBLEM isn't mere subjective opinion but something I/we/animals had nothing to do with and are mere by-product reacting to an observation.
This is pretty much the only base-axiom needed to ground my own torture as mattering as the original actual value-currency at stake. That paired with the fact I sampled consciousness and know it matters to me whether or not I am tortured, the fact that I personally observe it as problematic makes it the true reality for my own mind...
...AND it's not mere opinion/proclamation / or idea humans creatively invented out of thin air... as if like everyone could be truly blind yet conceptualizing colovision, makes no sense. plus that's giving humanity way too much credit of imagination.
Can't really have thoughts about information that you don't have. The concept of bad/problem arguably wouldn't even exist if it never was so.
Yes, I agree very semantics. I am attempting to shed clarity on this topic. Looking at the word "BAD" purely in a descriptive sense (e.g., that which can be categorically applied to extreme suffering) it loses all meaning if it's not truly consequential (i.e., it matters whether one experiences bad or not). If it doesn't actually matter ("no problemo") then it can't be bad, only an illusion/delusion of it, yet it's an effective one evolution imposed on organisms as a learning/problem-solving mechanism. The value-realists like myself have every reason to believe evolution created the real thing, not some contrived pseudo-problem organisms feel compelled/obligated to solve.
One only requires the axiom of a Descriptive Bad to ground Ethics. Why? Because it can be argued that a descriptive statement of BAD/problem is prescriptive by it's very nature in the meaning the of word/language.(otherwise its psuedo-bad/fake langauge, redefines bad as aversion/mere preference against) Otherwise, it can't mean anything to be bad, torturously obnoxious, unwanted experiential events couldn't mean anything. Evolutionary biologist Richard Dawkins even state pain is a punishment signal/message to the animal: "Don't do that again!" If those aren't prescriptions imposed, then I don't know what is. The animal doesn't simply decide/prefer to avoid the event and finds it bad, it's told/finds it bad and so prefers to avoid the event/problem. If god or there were some logically or physically possible way it were to be invented how else would it exist?, or what you think evolution's reward & punishment mechanism accomplished? If it didn't synthesize problematic sensations to force organisms to solve?
Evolution prescribes Needs/wants, at the same time imposes a PAIN/PROBLEM of starvation/hunger which by it's very nature is a prescription for solution (i.e. sustenance/relief/comfort.)
By the very nature of "PROBLEM" it prescribes -> "SOLUTION" not merely a contrived or trivial-like on paper math problem, but the origin of why the word even exists: the problem of pain, a true whip/punishment mechanism, real currency to play with, real loss. Idk how you can describe something categorically as a PROBLEM in the true sense of the word if it doesn't come with it a necessary prescription for its solution. Because if there is no NEED for a solution, then it turns into no longer a problem again...
I don't see how it could be any other way because if there's no real game to be playing with value baked into it, then money would be worthless/not even exist, animals wouldn't bother evade standing in the fire, etc.
Saying It is Descriptively the case, that Evolution IMPOSED Prescriptive-ought statements... of 'PROBLEMATIC sensation/event' on organisms which functioned as a learning mechanism and improved survival.
Is the same as saying Evolution IMPOSED torture/BAD, as that's what torture/bad is... a prescribed need for solution to a problem which is some form of relief/comfort.
The prescription arises as a result of accepting step 1. (which nihilists reject/deny) problem solution. The latter does not follow/exist without the former. basic 2+2 = 4 logic. There's no point figuring out the answer to the math equation, if we don't agree first and foremost a problem exists. Nor how to solve a disease, if we don't first and foremost recognize a disease exists. And so, Any debate with nihilists on step 2: of determining what is the most likely solution / right answer becomes irrelevent and a waste of time. Arguing about whether x or y IS the right answer to fixing/preventing diabetes is pointless when they don't even agree the really disease exists. They don't believe an actual real BAD / Problem exists.
VG reduces it down to mere preferences, his reasonings that even if universally sentience prefers not suffebe tortured... Well, just because it is the case descriptively we prefer to avoid suffering doesn't mean we ought/should prevent suffering. He hasn't bridged the IS-OUGHT gap. But he got it backwards,
the claim/argument... ISN'T that because descriptively, sentience universally has a preference to avoid suffering, it is therefore bad,
the claim/argument... IS that it's descriptively bad/problematic, therefore universally there's a deductively logically assigned preference to avoid it,
Again you can't classify/label something as a problem if it's inconsequential whether it is solved or not. The word loses all meaning. If something NEEDs solving/fixing it means there's a problem, if there's a problem it means there's something NEED solving/fixing. Evolution manufactures these needy problems in organisms to manipulate and control them.
Merely what our preferences are IS NOT relevant, preference "frustration" arguably IS. (if preferences couldn't be frustrated "i.e., no value" than it wouldn't matter which way things turned out)
You can have a preference for some art style over another, if we were just programmed non-feeling robots that preferred to avoid standing in the fire, but there was no real kernel of value/bad, then it wouldn't matter.
Let's imagine something was Objectively PROBLEMATIC, an IS statement. What would a real problem look like? something in NEED of a solution. Again, why? because If it doesn't matter whether or not it exists or is Solved or not, it could never be a problem in the first place. So either this problem exists or it doesn't. (NOTE: it doesn't need to be an objective problem to be REAL, "i.e mind-independent")
Next, if ASI or sentient beings were to sample this "problem", would it not be the case they would logically deduce it's in need of a solution? And assign their preferences accordingly to solving it? Cause again otherwise then you just see it as "no-problemo" again.
"If Inmendham's argument is that sentient beings create value, and that the universe has no value without the presence of a sentient being generating it, would it not follow that the ought is inherently built into sensation?" yes but the way VG unfairly reframes it is that we subjectively place value on it, THAT it's entirely subjective, like you prefer salty or sweet, or certain ice cream flavor. emphasizing that it's entirely subjective opinion. Take a look at his unfair silly example: "we can't say pineapple on pizza is objectively tasty or not..." this shows a complete ineptitude in grasping the subject and misrepresenting the argument like crazy, no one is arguing whether Mona Lisa is objectively beautiful or some such thing.
What is being argued: the positive or negative mind-dependent event produced in response to the sensual or perceptual stimuli, the input (object) is irrelevant, only the output (experience) matters and what the value-engine (BRAIN) produced. What pushes your buttons so to speak, blue jelly beans or green jelly beans, could differ between 2 individuals but the shared experience is the same more or less. Whether you wired to find pineapple on pizza tasty or gross is irrelevant, some people find bricks edible.
Main issue is they talking past each other: what inmendham is arguing for was either not expressed as best it could be, and/or VG does not quite comprehend what is being argued... inmendham claims/argues evolution created the real bad/PROBLEM and we respond in recognition of this fact/truth with preferences that follow accordingly, Logic cannot be escaped, once you know 2+2 = 4, you can't will or believe it to be 79. If you know the right answer "torture be Bad M'kay?" obviously you won't act or behave otherwise and say you love it. What could it mean to have a preference against experiencing torture... does such a statement even make any sense? All that is required is a real BAD to exist... and then the preference to avoid it logically follows, an inescapable truth. Unless he thinks I also choose or prefer to believe 2+2 = 4 ?
Essentially VG keeps counter-arguing that: "yes we want to avoid torture, but that's just your preference... just cause universally sentience has a preference against torture (a Descriptive / IS statement) doesn't logically follow some Normative/Prescriptive claim/statement. That just because something IS the case it doesn't follow that we OUGHT / should do X, like help others, prevent suffering, etc. That's a non-sequitur he says. Ultimately it's just a preference." sure but...
His argument only applies/counters a strawman position in his head: Because of this I and other realists can account for / side-step it completely, we aren't attempting to derive an OUGHT from an IS. e.g strawman: "we ALL have preference against torture, Therefore it's BAD." Or "we ALL have preference against torture, Therefore we OUGHT prevent it"
The actual argument is that it's Truly Bad/Problematic by the very nature of the word, Therefore first-hand observation follows universally a deductively logically assigned preference to avoid it. Not the other way around.
"If the only thing that can have meaning in the universe is the experience of a sentient being, ought we not maximize its value just by nature of its experience being the only thing that can matter?" yes the ought is a further logical extension of recognizing it to be a problem, which denotes/demands a solution, otherwise if it doesn't matter to solve it or not then you've turned it into a non-problem again. So it can only be categorically one or the other.
Issue of semantics, different terminology and definitions: as long as VG defines objective as "mind-independent" and sets the goal-post to the realist to find a mind-independent "wrong/bad" as if somehow we need some divine-command or absolute rule in the universe that declares it so... then there is no fruit to the discussion. suffering/bad takes place in the mind/experience, so of course it's unfair to ask one to present a mind-independent suffering/bad in the universe, it is begging the question. To be fair inmendham uses the term objective and could have done better job with defining/pushing his terms "e.g. objective as truth/real/fact" and not let VG impose in his own. However, I don't ascribe a requirement to demonstrate an Objective BAD to ground a BAD as real, valid, and true; it can be entirely based on Subjectivist grounds/axiomatic foundations.
Just because the BAD takes place within subjectivity doesn't make it any less real (non-physical/immaterial sure... but not unreal). VG and nihilists can't understand this. 2+2 = 4 is subjective as is all science ultimately as a root axiomatic-fact... as an observation requires an observer. This doesn't mean realism can't be proven/grounded, it can just like we can know 2+2=4 and the moon exists. If anti-realism is gonna deny subjective truths because it's subjective, then one can't know much of anything and reduces to solipsism. I am more certain I exist and the reality of "perceived" BAD I experience is actually a real BAD... THAN that the moon even exists or any other scientific empirical claim.
PROBLEM is something I/we/animals had Nothing to do with, we didn't invent it.
If Anti-realism nihilism was True and Real "PROBLEMS" didn't exist the word wouldn't exist. It is like being born never knowing or seeing or experiencing vision & color, it's impossible to contrive or imagine it. Some knowledge & information is only accessible through experience.
Even Richard Dawkins stated, "pain is a message to the animal Don't do that again!"
If the ought exists within subjectivity, as preferences, why would them being Subjective vs Objective determine whether or not their violation matters? If one experiences disgust looking at something AND another finds beauty... both are true realities for them, they don't conflict or contradict like empirical or fact claims, but instead both are correct and relevant, not one or the other, BECAUSE when someone says the mona Lisa is beautiful they are just saying it arises in them a sense of beauty, the thing/input is irrelevant whereas the output in mind is what is relevant and true for their reality.
Subjective =/= not true, I don't understand the dichotomy between objective vs subjective ethics, as if there isn't facts to glean about subjectivity.
There's also definition or semantic problems:
objective (mind-independent) vs subjective (mind-dependent)
Under such definition does it make sense to say Objectively evolution created feeling experiencing organisms having sense of taste, smell, sound, hunger, pain, to survive. So can we apply word objective to mind-dependent experiences or not?
And of course under such definition there is no objective mind-independent ethics as without minds there is no feeling subject of concern to even talk about in first place. So how silly...
Yet they take objective to mean True & Subjective made up or mere contrived opinion.
For me these are semantic word games that distract, I just care about what's fact/true. What many don't get is Even science, math is subjective invention, byproduct of subjective tool of language, doesn't mean we can't create an accurate model and picture of reality.
I believe the Is-Ought gap is a red-herring, sure it's true you can't contrive an Ought from just what IS, but with evolution the OUGHT statement is built-in, it's descriptively a prescriptive value statement imposed on me, I/we/animals literally have nothing to do with it, I'm just by-product an observer. This is key understanding.
There exists no objective or divine commandment "you OUGHT do X" written into the fabric of reality, and therefore if you don't that's Bad, No. That's nonsense/impossible logically.
Rather an Descriptive IS statement of X is a real bad/PROBLEM, denotes/demands a solution by it's very nature of the word, otherwise if it doesn't need solving then it becomes into a non-problem again, so either x categorically IS a PROBLEM or it's not.
The claim/argument... Is that it's Descriptively BAD/Problematic, therefore universally there's a deductively logically assigned preference to avoid it. Not the other way around. Our personal preference against torture forever doesn't make it therefore bad. The prescription is built in, forced onto us.
It's like "STOP!" & "GO" What do you say to a dog? "BAD dog!" This is saying it should or shouldn't do something. basically = "No!" "Stop!" That's a prescriptive statement/signal/conveyed message.
Or simply, alls required is Descriptively diagnose Torture as Problematic. Which implies Problem Solution Without necessity of solution there is no problem at all, likewise without problem solution means nothing.
​So you essentially boiled my position down to: "Evolution programmed preference to avoid torture." or "we evolved preference to avoid torture" Does that sound incoherent or what... as if I would make such a silly claim. Keep straw-manning.
Do you think animals have PREFERENCE by default to avoid being tortured burned alive and have sex, or logically preferences are born out of observing problematic negative / positive assigned accordingly through punishment & reward mechanisms aka prescriptions, think long and hard about this one...
This is why value or ethical nihilism is incoherent to me. IF torture be bad, how can it be NOT-bad/neutral to create BAD?
It either is truly BAD or it isn't. It's either real or it's an illusion/delusion and false perception.
Their position must reduce to there is no MEANINGFUL difference between Torture & Bliss. And evolution didn't create any problematic sensation or true punishment whatsoever. Instead, were somehow deluded to view being boiling alive as problematic sensation/BAD, and relief as good, we can't tell the difference or label which is which...
Vegan Gains or any anti-realist needs to substantiate these anti-realist nihilist claims & concede if he agrees with the statements below:
"The value-laden problematic BAD experience of being tortured boiled alive in a vat of acid indefinitely... isn't really bad, evolution didn't successfully impose a real negative punishment mechanism on animals, torture isn't something I/we/animals had nothing to do with and are just byproduct observing the imposition, NO! Instead our opinion has everything to do with it... what's problematic torture, one is merely subjectively interpreting/inventing/proclaiming it to be so! Evolution failed!"
"Animals run from fire cause they irrationally unreasonably subjectively interpret it to be bad/problematic sensation or experience, not cause DNA molecule made it so objectively for evolutionary reasons"
"It is all subjective preference like flavor of potato chips, problematic torturous experience isn't bad you just think it's bad or have preference against it."
"You don't logically recognize intrinsic problematic torturous experience then logically assign solution to problem which is preference to avoid that experience, No, you merely have subjective delusional preference against a nail in your eye and there is no logic to it"
"Good is Bad, and Bad is Good depending on opinion, no right or wrong, all subjective tho"
value anti-realism nihilism. INSANE! WORSE than a flat-earth theory!

​
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Piero Forte, Dvit Bousa - Spasc Symphony [Chimba Records International] / Key F#m, BPM 126, 4:04, MP3 10.06 Mb
Piso Con Vistas - Brujos (Club Edit) [Superkinki Music] / Key Bm, BPM 126, 3:24, MP3 8.25 Mb
Playa Del Karma, Poulper - Under the Moon [Quixotical Records] / Key G, BPM 130, 4:46, MP3 11.73 Mb
Recardo - Acid Boots [Sifting Sands] / Key C, BPM 117, 5:33, MP3 13.36 Mb
Recardo - Adrift [Sifting Sands] / Key Em, BPM 117, 5:08, MP3 12.38 Mb
Recardo - Arco [Sifting Sands] / Key Am, BPM 114, 4:08, MP3 10.11 Mb
Recardo - Bose [Sifting Sands] / Key Fm, BPM 117, 6:43, MP3 16.19 Mb
Recardo - Bring It Back [Sifting Sands] / Key Fm, BPM 123, 7:50, MP3 18.85 Mb
Recardo - Chant [Sifting Sands] / Key Abm, BPM 123, 8:52, MP3 21.33 Mb
Recardo - Contrails [Sifting Sands] / Key G, BPM 120, 4:50, MP3 11.65 Mb
Recardo - Curve [Sifting Sands] / Key Ab, BPM 93, 5:37, MP3 13.58 Mb
Recardo - Day One [Sifting Sands] / Key F#m, BPM 128, 6:18, MP3 15.23 Mb
Recardo - Det [Sifting Sands] / Key Ebm, BPM 119, 5:10, MP3 12.58 Mb
Recardo - Donatello [Sifting Sands] / Key Dbm, BPM 119, 3:51, MP3 9.33 Mb
Recardo - Forget Paradise [Sifting Sands] / Key G, BPM 125, 9:22, MP3 22.67 Mb
Recardo - Form Follows Function [Sifting Sands] / Key Cm, BPM 114, 9:05, MP3 21.98 Mb
Recardo - Gloss [Sifting Sands] / Key Dm, BPM 120, 5:51, MP3 14.13 Mb
Recardo - Goodnight Jesse [Sifting Sands] / Key Cm, BPM 122, 9:12, MP3 22.20 Mb
Recardo - Grid [Sifting Sands] / Key Am, BPM 137, 5:16, MP3 12.70 Mb
Recardo - I [Sifting Sands] / Key Db, BPM 148, 1:58, MP3 4.79 Mb
Recardo - Lake [Sifting Sands] / Key Ab, BPM 117, 6:00, MP3 14.59 Mb
Recardo - Little White Lies [Sifting Sands] / Key Am, BPM 149, 6:59, MP3 16.89 Mb
Recardo - Loose [Sifting Sands] / Key Fm, BPM 122, 6:55, MP3 16.79 Mb
Recardo - Nomad [Sifting Sands] / Key Gm, BPM 133, 7:34, MP3 18.25 Mb
Recardo - Oil Bath [Sifting Sands] / Key Em, BPM 121, 8:40, MP3 20.86 Mb
Recardo - One [Sifting Sands] / Key Cm, BPM 129, 5:15, MP3 12.78 Mb
Recardo - Outsiders [Sifting Sands] / Key Cm, BPM 120, 5:57, MP3 14.32 Mb
Recardo - Over and Out [Sifting Sands] / Key C, BPM 120, 2:11, MP3 5.30 Mb
Recardo - Pegasus [Sifting Sands] / Key Em, BPM 118, 8:49, MP3 21.25 Mb
Recardo - Prototype [Sifting Sands] / Key Am, BPM 128, 5:09, MP3 12.41 Mb
Recardo - Reality Chek [Sifting Sands] / Key Cm, BPM 123, 9:44, MP3 23.52 Mb
Recardo - Red Descent [Sifting Sands] / Key Em, BPM 107, 8:56, MP3 21.49 Mb
Recardo - Red Key [Sifting Sands] / Key B, BPM 124, 5:47, MP3 13.99 Mb
Recardo - Second Skin [Sifting Sands] / Key Cm, BPM 126, 6:03, MP3 14.61 Mb
Recardo - Simotaur [Sifting Sands] / Key Dbm, BPM 129, 4:05, MP3 9.87 Mb
Recardo - The Patch [Sifting Sands] / Key Gm, BPM 100, 6:47, MP3 16.36 Mb
Recardo - Toth [Sifting Sands] / Key Fm, BPM 128, 3:23, MP3 8.22 Mb
Recardo - Transmission [Sifting Sands] / Key Gm, BPM 128, 9:12, MP3 22.12 Mb
Recardo - Two [Sifting Sands] / Key Abm, BPM 131, 10:00, MP3 24.11 Mb
Recardo - Unknown Dub [Sifting Sands] / Key Am, BPM 120, 5:02, MP3 12.26 Mb
Recardo - Vortex [Sifting Sands] / Key Gm, BPM 120, 5:25, MP3 13.04 Mb
Recardo - Why [Sifting Sands] / Key Cm, BPM 120, 6:15, MP3 15.12 Mb
Recardo - Zero [Sifting Sands] / Key Dm, BPM 116, 4:35, MP3 11.07 Mb
Recardo - Zero G [Sifting Sands] / Key Abm, BPM 94, 4:10, MP3 10.04 Mb
Red Pulse - Angel [Ubuntu Psy Records] / Key Gm, BPM 140, 4:21, MP3 10.73 Mb
Red Pulse - Effected [Ubuntu Psy Records] / Key Fm, BPM 130, 5:34, MP3 13.66 Mb
Red Pulse - I See Heaven [Ubuntu Psy Records] / Key Gm, BPM 142, 4:47, MP3 11.78 Mb
Red Pulse - Is My Time [Ubuntu Psy Records] / Key Gm, BPM 142, 4:10, MP3 10.29 Mb
Red Pulse - Special [Ubuntu Psy Records] / Key Am, BPM 142, 4:02, MP3 9.96 Mb
Red Pulse - Wonderfull One [Ubuntu Psy Records] / Key Abm, BPM 142, 5:53, MP3 14.42 Mb
Red Pulse, BlackHood - Remember [Ubuntu Psy Records] / Key Em, BPM 140, 4:48, MP3 11.81 Mb
Red Pulse, InsideOut BR - See It Coming [Ubuntu Psy Records] / Key Dbm, BPM 142, 5:33, MP3 13.62 Mb
Red Pulse, YAAN - Seremos Livres feat. Yaan [Ubuntu Psy Records] / Key Gm, BPM 142, 4:20, MP3 10.70 Mb
Repart - Dandelion [Systolic Label] / Key Dm, BPM 128, 6:00, MP3 14.63 Mb
Roman Crash, Odarka - Vesnyanca [Gonivo Records] / Key Dm, BPM 120, 5:44, MP3 14.11 Mb
S.F.A - Umoya [Euphoric Echo Records] / Key Dbm, BPM 113, 6:49, MP3 16.72 Mb
SHADXWBLXDE, Kxstanax - STAY BACK! [Merphi Music Group] / Key Cm, BPM 107, 2:42, MP3 6.74 Mb
SLAYJAY - Wanderlust [Future Cuts] / Key G, BPM 126, 3:11, MP3 8.03 Mb
STI Project - Dreaming You [Queenside Recordings] / Key F#m, BPM 123, 2:30, MP3 6.17 Mb
Sam Fletcher, Ruslan Aschaulov - Awakening [SounEmot State] / Key B, BPM 138, 7:53, MP3 19.14 Mb
Siki - Stay Close [Siki] / Key D, BPM 128, 2:38, MP3 6.47 Mb
Stormy - BBOY [Diffuse Reality Records] / Key G, BPM 138, 4:24, MP3 10.80 Mb
Stormy - Connect [Diffuse Reality Records] / Key Fm, BPM 116, 4:25, MP3 10.82 Mb
Stormy - Miss Honey [Diffuse Reality Records] / Key Bbm, BPM 147, 5:12, MP3 12.69 Mb
Stormy - Nervousness [Diffuse Reality Records] / Key Gm, BPM 145, 5:24, MP3 13.21 Mb
Stormy - Out of range [Diffuse Reality Records] / Key Cm, BPM 125, 4:13, MP3 10.37 Mb
Stormy - Runnin Out [Diffuse Reality Records] / Key Gm, BPM 138, 4:45, MP3 11.64 Mb
Sub Accent - V-Trancer [Systolic Label] / Key Em, BPM 133, 5:51, MP3 14.25 Mb
Thanatos, KAT3X - DOPE (RAVE ON) [KATEXIS] / Key Fm, BPM 157, 6:07, MP3 15.02 Mb
Thanatos, Tracy - SHOCK (Original) [KATEXIS] / Key Abm, BPM 127, 7:49, MP3 19.10 Mb
The Electric Mist Orchestra - Caught Adrift [Lamp] / Key A, BPM 120, 3:58, MP3 9.83 Mb
The Watermelon Summer Crew - Have A Good Time (Dub Mix) [Superkinki Music] / Key Dm, BPM 124, 2:53, MP3 7.03 Mb
Tosca - Un Marciano Sentado en el Ala (Remix) [TOSCA] / Key Ebm, BPM 132, 2:29, MP3 6.05 Mb
Turtlecommercial - NEWJEANS (Sped Up) [Broke] / Key Em, BPM 134, 2:03, MP3 5.08 Mb
VicTone - Smash Hit [SounEmot State] / Key Bbm, BPM 140, 5:45, MP3 14.05 Mb
Vicious Pink - Alien Patience [Minimal Wave] / Key F#m, BPM 72, 5:20, MP3 13.19 Mb
Vicious Pink - Chaos 303 [Minimal Wave] / Key Dm, BPM 125, 3:32, MP3 8.90 Mb
Vicious Pink - Move Up Closer [Minimal Wave] / Key Dm, BPM 113, 2:19, MP3 5.98 Mb
Vicious Pink - Night Drive [Minimal Wave] / Key Abm, BPM 133, 3:21, MP3 8.43 Mb
Vicious Pink - Not Your Kind of Girl [Minimal Wave] / Key Db, BPM 120, 3:33, MP3 8.91 Mb
Vicious Pink - Perpendicular [Minimal Wave] / Key Am, BPM 116, 3:09, MP3 7.95 Mb
Vicious Pink - Slightly Ahead [Minimal Wave] / Key Am, BPM 115, 2:18, MP3 5.92 Mb
Vicious Pink - So You Want To Love Me? [Minimal Wave] / Key Cm, BPM 121, 3:38, MP3 9.14 Mb
Vicious Pink - South Side [Minimal Wave] / Key Em, BPM 135, 3:39, MP3 9.15 Mb
Vicious Pink - Undercover [Minimal Wave] / Key Dm, BPM 126, 6:15, MP3 15.42 Mb
Yamato Daka, D33tro7 - Spaceballs [Kinkanahia Music] / Key Bb, BPM 130, 4:29, MP3 10.95 Mb
arium pol - Senegal [Pollen Music] / Key C, BPM 144, 3:52, MP3 9.77 Mb
arium pol - oh, darling [Pollen Music] / Key C, BPM 138, 1:32, MP3 4.18 Mb
arium pol - rozmowa [Pollen Music] / Key Em, BPM 132, 4:04, MP3 10.24 Mb
arium pol - what I've got to do [Pollen Music] / Key Dbm, BPM 146, 3:32, MP3 8.98 Mb
arium pol - what were you thinking? [Pollen Music] / Key Gm, BPM 140, 4:00, MP3 10.09 Mb
dogg jaw - Glimmer [Lamp] / Key Abm, BPM 139, 7:57, MP3 19.39 Mb
Ömer Said - So Long [Mark Music] / Key Em, BPM 105, 5:04, MP3 12.34 Mb
Øsc - Nibiru [Systolic Label] / Key Ab, BPM 128, 7:45, MP3 18.82 Mb
​
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2Soulmates - Follow Me (Instrumental) [Chocs Pro Sound] / Key Ebm, BPM 120, 3:02, MP3 7.40 Mb
2Soulmates - Follow Me [Chocs Pro Sound] / Key Ebm, BPM 120, 3:02, MP3 7.40 Mb
A$K & Radiant Child - Easy (Original mix) [Kassetnik] / Key Am, BPM 138, 3:57, MP3 9.78 Mb
Alex Atmiks - Love For The Stars [Yeiskomp Records] / Key Eb, BPM 140, 7:05, MP3 17.22 Mb
Amer Bros - Champions (Original mix) [Sound Recording Studio] / Key Cm, BPM 125, 6:55, MP3 16.86 Mb
Amer Bros - Complex (Original mix) [Sound Recording Studio] / Key Cm, BPM 125, 7:57, MP3 19.33 Mb
Amer Bros - Dub Berlin (Original mix) [Sound Recording Studio] / Key Cm, BPM 125, 6:56, MP3 16.89 Mb
Amer Bros - House Spiraling (Original mix) [Sound Recording Studio] / Key Cm, BPM 125, 6:48, MP3 16.57 Mb
Amer Bros - Insanity (Original mix) [Sound Recording Studio] / Key Cm, BPM 120, 7:22, MP3 17.93 Mb
Amer Bros - Piano Deep (Original mix) [Sound Recording Studio] / Key Abm, BPM 128, 4:46, MP3 11.69 Mb
Amer Bros - Saxo (Original mix) [Sound Recording Studio] / Key Cm, BPM 125, 4:26, MP3 10.89 Mb
Amer Bros - Up Drop (Original mix) [Sound Recording Studio] / Key Cm, BPM 120, 6:09, MP3 14.99 Mb
Amon Tobin - Keep Your Distance (Edit) [Ninja Tune] / Key Fm, BPM 94, 2:10, MP3 5.78 Mb
Anton Dolgushin - Minimalisto [Nature Is Pure Love] / Key B, BPM 120, 3:42, MP3 9.00 Mb
Axel Knox - Feel The Sun (feat. Conor McLoughlin) [Dim Mak Records] / Key Cm, BPM 135, 3:40, MP3 9.13 Mb
Big Bunny - Came to the Underground (Afro Dub Remix) [ROOM ID] / Key F#m, BPM 125, 6:09, MP3 14.87 Mb
Big Bunny - Came to the Underground (Afro Remix) [ROOM ID] / Key F#m, BPM 125, 6:09, MP3 14.87 Mb
Big Bunny - Came to the Underground (House Dub Remix) [ROOM ID] / Key Gm, BPM 125, 6:13, MP3 15.02 Mb
Big Bunny - Came to the Underground (House Remix) [ROOM ID] / Key Gm, BPM 125, 6:13, MP3 15.02 Mb
Big Bunny - Came to the Underground (Lel Dub Remix) [ROOM ID] / Key F#m, BPM 125, 6:09, MP3 14.87 Mb
Big Bunny - Came to the Underground (Lel Remix) [ROOM ID] / Key F#m, BPM 125, 6:09, MP3 14.87 Mb
Big Bunny - Came to the Underground (Oziriz Dub Remix) [ROOM ID] / Key Abm, BPM 125, 6:09, MP3 14.87 Mb
Big Bunny - Came to the Underground (Oziriz Remix) [ROOM ID] / Key Abm, BPM 125, 6:09, MP3 14.87 Mb
BioKoi - Eastern Lasers (Entangled Mind Remix) [The Rust Music] / Key E, BPM 93, 4:55, MP3 12.41 Mb
Brittanni, Emanuele Caponetto - Cyclic Obsession [Music Department] / Key Am, BPM 119, 4:09, MP3 10.09 Mb
Brittanni, Emanuele Caponetto - Fatten [Music Department] / Key Bbm, BPM 120, 3:01, MP3 7.39 Mb
Brittanni, Emanuele Caponetto - Happy Man [Music Department] / Key Cm, BPM 116, 3:09, MP3 7.69 Mb
Brittanni, Emanuele Caponetto - Hey Little Girl [Music Department] / Key Dbm, BPM 120, 3:32, MP3 8.61 Mb
Brittanni, Emanuele Caponetto - Lift Boy [Music Department] / Key Em, BPM 119, 2:58, MP3 7.28 Mb
Brittanni, Kiara B, Emanuele Caponetto - Alavanca [Music Department] / Key Abm, BPM 119, 3:11, MP3 7.79 Mb
Brittanni, Kiara B, Emanuele Caponetto - Blu Box [Music Department] / Key B, BPM 109, 2:56, MP3 7.17 Mb
Brittanni, Kiara B, Emanuele Caponetto - One Day for Fly [Music Department] / Key Dm, BPM 115, 3:32, MP3 8.61 Mb
Brittanni, Kiara B, Emanuele Caponetto - The Promise of Summer [Music Department] / Key Bm, BPM 118, 3:19, MP3 8.11 Mb
Bruno Fernz - Brazilian Fest [House Lab Recordings] / Key Gm, BPM 127, 6:03, MP3 15.17 Mb
Bruno Fernz - Tim [House Lab Recordings] / Key Cm, BPM 129, 5:59, MP3 15.02 Mb
Burak Özan - Mindreader [EYRA Music] / Key Cm, BPM 100, 3:35, MP3 8.96 Mb
Cafe De Anatolia, M i c h e l M e z h e r - Oriented Dialogue [Cafe De Anatolia LAB] / Key Dm, BPM 110, 4:42, MP3 11.55 Mb
Cafe De Anatolia, M i c h e l M e z h e r - Sands of Serenity [Cafe De Anatolia LAB] / Key Cm, BPM 120, 3:16, MP3 8.12 Mb
Chisari - Jazz School [RawTech Nation Records] / Key Abm, BPM 142, 4:35, MP3 11.20 Mb
Chisari - Santa Fe At Night [RawTech Nation Records] / Key Cm, BPM 140, 4:59, MP3 12.16 Mb
Coster - Freestyle [IPUNKZ MUSIC] / Key Bm, BPM 127, 2:56, MP3 7.37 Mb
Countryman Jim - Mitt hjärta [Bee Music] / Key Am, BPM 163, 3:36, MP3 8.91 Mb
Cyber Zero - Detail [Cyber Zero] / Key Dbm, BPM 95, 3:48, MP3 9.75 Mb
CØRDINATE - Listen To Your Heart [Forever Young Recordings] / Key Dbm, BPM 124, 3:18, MP3 8.17 Mb
DARCOS LIFE - In My Area [DARCOSLIFE RECORDS] / Key Cm, BPM 130, 3:23, MP3 8.28 Mb
Danny L Harle, Shygirl - encore [Because Music] / Key Fm, BPM 127, 2:49, MP3 6.97 Mb
Deep Deviant - Music Makes... (Nu Ground Foundation Beatappella) [Rushmore] / Key Gm, BPM 125, 1:50, MP3 4.49 Mb
Deep Deviant - Music Makes... (Nu Ground Foundation Classic Instrumental) [Rushmore] / Key Bbm, BPM 125, 8:29, MP3 20.46 Mb
Deep Deviant - Music Makes... (Nu Ground Foundation Classic Mix) [Rushmore] / Key Bb, BPM 125, 8:29, MP3 20.46 Mb
Detroit 95 Project, Rowland Dowens - I Wish (Dub Mix) [Love Is the Only Way] / Key Bm, BPM 131, 4:12, MP3 10.25 Mb
Detroit 95 Project, Rowland Dowens - I Wish [Love Is the Only Way] / Key Bm, BPM 131, 4:42, MP3 11.44 Mb
Double Shot - Homeless [Keep Control Records] / Key Dm, BPM 126, 4:20, MP3 10.59 Mb
Dr. Suds - Fresh Stepper [D3tergent] / Key Bbm, BPM 123, 4:20, MP3 10.60 Mb
Entangled Mind - The Seventh Sister [The Rust Music] / Key Cm, BPM 112, 5:12, MP3 13.13 Mb
Entangled Mind, Amy Naylor, R!llo - Orbit [The Rust Music] / Key Dm, BPM 114, 5:13, MP3 13.14 Mb
Entangled Mind, Delgira, Eric Fraser - Creation [The Rust Music] / Key Dm, BPM 110, 5:47, MP3 14.49 Mb
Entangled Mind, Janeth Gonda - Breakthrough [The Rust Music] / Key Dm, BPM 130, 5:02, MP3 12.70 Mb
Entangled Mind, Matthew Rennick - Tree of Life [The Rust Music] / Key Am, BPM 94, 5:12, MP3 13.09 Mb
Entangled Mind, Mattie Rosi - Ossicle [The Rust Music] / Key Dm, BPM 170, 4:00, MP3 10.23 Mb
Entangled Mind, R!llo, Eric Fraser - A Sunny Spot [The Rust Music] / Key F, BPM 116, 4:58, MP3 12.53 Mb
EthnoLink - Lost in Space [EthnoLink] / Key Em, BPM 124, 3:33, MP3 8.84 Mb
GSSPP - A fuego [Varitune] / Key Ebm, BPM 128, 4:00, MP3 9.83 Mb
HYPER MOOD - Empty Promises - Techno Version [Tikraudona] / Key Bm, BPM 138, 2:05, MP3 5.30 Mb
HYPER MOOD - Empty Promises - Techno Version (Sped Up) [Tikraudona] / Key Gm, BPM 146, 1:58, MP3 5.02 Mb
Howen, Max Vermeulen - Meant To Be [Forever Young Recordings] / Key Bbm, BPM 104, 3:14, MP3 8.08 Mb
J-Break - Euphoria (Alexandria's Genesis remix) [Docka Records] / Key F#m, BPM 126, 3:37, MP3 8.77 Mb
J-Break - Euphoria (Lord Of Light remix) [Docka Records] / Key F#m, BPM 138, 7:36, MP3 18.31 Mb
J-Break - Euphoria [Docka Records] / Key F#m, BPM 128, 5:00, MP3 12.09 Mb
JC Brown - Dance Floor [Mar de Fóra Records] / Key Gm, BPM 126, 6:23, MP3 15.57 Mb
JakoJako - Modus [novamute] / Key Em, BPM 142, 4:14, MP3 10.47 Mb
Jarl Flamar - Ayahuasca [Flamar Records] / Key Am, BPM 126, 6:40, MP3 16.64 Mb
Jason Rivas, Future 3000, Glitch Vuu - Hi Everyone [Electronic Potatoes] / Key Gm, BPM 128, 4:13, MP3 10.30 Mb
John Murphy - Bland Land [Bulabeats Records] / Key Bm, BPM 135, 6:52, MP3 16.69 Mb
Johnnypluse - Big In Your Own Town [Bulabeats Records] / Key Fm, BPM 110, 3:41, MP3 9.04 Mb
Johnnypluse - How Ya Friday [Bulabeats Records] / Key Fm, BPM 120, 3:59, MP3 9.74 Mb
Johnnypluse - Loike Loike You Loike [Bulabeats Records] / Key Cm, BPM 110, 5:21, MP3 13.03 Mb
Johnnypluse - M8x3 [Bulabeats Records] / Key Dm, BPM 130, 3:46, MP3 9.22 Mb
Johnnypluse - No Rivers (DJ Mix) [Bulabeats Records] / Key Cm, BPM 130, 3:50, MP3 9.39 Mb
Johnnypluse - Sloppy Beats [Bulabeats Records] / Key Am, BPM 123, 4:56, MP3 12.01 Mb
Johnnypluse - Slow Rave In Your 40s [Bulabeats Records] / Key Am, BPM 120, 2:55, MP3 7.21 Mb
Johnnypluse - Take It To The Top (DJ Version) [Bulabeats Records] / Key Gm, BPM 125, 5:55, MP3 14.41 Mb
Johnnypluse - The Dreamscape [Bulabeats Records] / Key Fm, BPM 120, 3:06, MP3 7.64 Mb
Johnnypluse - The Warriors (Dub Mix) [Bulabeats Records] / Key Gm, BPM 130, 2:54, MP3 7.15 Mb
Johnnypluse - You Are Home (DJ Edit) [Bulabeats Records] / Key G, BPM 130, 5:22, MP3 13.09 Mb
Kapote, Sam Ruffillo - La La Tune (Extended Version) [Toy Tonics] / Key Cm, BPM 123, 8:32, MP3 20.64 Mb
Kevin Borges, Buker - Bytebeat [Sound Kleckse GROOVES] / Key Gm, BPM 126, 5:20, MP3 12.93 Mb
KinAhau - me encanta mi gitana [Pocket Change] / Key Fm, BPM 118, 4:51, MP3 12.07 Mb
Kingbastard - GLAZE [Odd John Records] / Key Gm, BPM 110, 4:26, MP3 10.81 Mb
Kingbastard - NO TRICKS [Odd John Records] / Key Em, BPM 81, 4:15, MP3 10.38 Mb
Kingbastard - NOT GONNA LIE [Odd John Records] / Key Dbm, BPM 176, 5:26, MP3 13.24 Mb
Kingbastard - VEIL [Odd John Records] / Key C, BPM 116, 6:26, MP3 15.64 Mb
Kingbastard - WELL WELL WELL [Odd John Records] / Key Dbm, BPM 132, 3:31, MP3 8.62 Mb
Kmru, Kevin Richard Martin - Ark [Phantom Limb] / Key Bm, BPM 100, 4:33, MP3 11.33 Mb
Kmru, Kevin Richard Martin - Differ [Phantom Limb] / Key Ebm, BPM 132, 4:56, MP3 12.28 Mb
Langston - My Universe [Tama's Little Music Shop] / Key E, BPM 80, 2:15, MP3 5.51 Mb
Levantine - Ecstasy and Desperation (David Garcet Remix) [Mélopée Records] / Key Cm, BPM 126, 6:08, MP3 15.09 Mb
Levantine - Ecstasy and Desperation [Mélopée Records] / Key Cm, BPM 127, 6:39, MP3 16.35 Mb
Levantine - Fever [Mélopée Records] / Key Dm, BPM 129, 7:05, MP3 17.37 Mb
Levantine - Interdimensional Love Triangle (My Secret Playground Remix) [Mélopée Records] / Key Bbm, BPM 128, 5:39, MP3 13.96 Mb
Levantine - Interdimensional Love Triangle [Mélopée Records] / Key Ebm, BPM 128, 6:36, MP3 16.23 Mb
Lewinsky - Make It [Alveda Subject] / Key Abm, BPM 125, 4:17, MP3 10.36 Mb
Lizzie Statham - Come Back [Sunbird House Music] / Key Dm, BPM 144, 2:47, MP3 6.96 Mb
Loyae - Kauai [Chillhop Music] / Key Dm, BPM 95, 2:11, MP3 5.51 Mb
Luke Gibson - Unique Freak [Digital Delight] / Key Abm, BPM 122, 8:07, MP3 19.64 Mb
Luke Gibson - Unleash the Funk [Digital Delight] / Key Dm, BPM 123, 7:28, MP3 18.05 Mb
Luke Gibson - Why [Digital Delight] / Key Am, BPM 125, 6:53, MP3 16.65 Mb
MENDA - Expensive [Mark Music] / Key Am, BPM 105, 3:43, MP3 9.13 Mb
Marcus Corcoran - As Within, so Without [Marcus Corcoran] / Key C, BPM 132, 4:00, MP3 9.88 Mb
Markus Eden - Breaking Free [Digital Delight] / Key Em, BPM 120, 6:10, MP3 14.94 Mb
Markus Eden - Dancehall [Digital Delight] / Key Cm, BPM 120, 7:10, MP3 17.34 Mb
Markus Eden - Go with the Flow [Digital Delight] / Key Dbm, BPM 123, 6:24, MP3 15.50 Mb
Markus Eden - Unity [Digital Delight] / Key Bbm, BPM 122, 7:50, MP3 18.94 Mb
Matt Williams, Kavoosi - Descend [High Vibe Records] / Key Gm, BPM 130, 1:39, MP3 4.07 Mb
MeloShade - Dusk's Delightful Dance [ArkaniC Records] / Key G, BPM 87, 2:10, MP3 5.49 Mb
MeloShade - Elysian Echoes [ArkaniC Records] / Key Dm, BPM 83, 2:13, MP3 5.58 Mb
MeloShade - Ember Glow Serenade [ArkaniC Records] / Key Gm, BPM 87, 3:32, MP3 8.76 Mb
MeloShade - Enigmatic Euphony [ArkaniC Records] / Key Fm, BPM 80, 2:36, MP3 6.52 Mb
MeloShade - Ethereal Veil of Silence [ArkaniC Records] / Key F#m, BPM 88, 2:32, MP3 6.35 Mb
MeloShade - Lunar Luminescence [ArkaniC Records] / Key G, BPM 87, 2:23, MP3 6.00 Mb
MeloShade - Nocturnal Nostalgia [ArkaniC Records] / Key F#m, BPM 86, 2:58, MP3 7.40 Mb
MeloShade - Seraphic Nightfall [ArkaniC Records] / Key D, BPM 75, 3:10, MP3 7.88 Mb
MeloShade - Stardust Staccato [ArkaniC Records] / Key C, BPM 87, 3:13, MP3 8.00 Mb
MeloShade - Tranquil Treetop Twilight [ArkaniC Records] / Key B, BPM 83, 2:33, MP3 6.41 Mb
MeloShade - Willow Waltz [ArkaniC Records] / Key F#, BPM 78, 3:04, MP3 7.65 Mb
Midnight Steak, Lazy Noodles - Flying Crickets [Lazy Noodles] / Key Em, BPM 140, 1:50, MP3 4.71 Mb
Mikas - Hardwill [Progressive Grooves Records] / Key Eb, BPM 132, 6:33, MP3 16.25 Mb
Myxzlplix - HYDDYN [Techniche] / Key Cm, BPM 140, 6:10, MP3 14.91 Mb
Myxzlplix - SYSTM [Techniche] / Key Fm, BPM 93, 5:46, MP3 13.95 Mb
NikNak - 12000RPM [Accidental] / Key Fm, BPM 150, 5:13, MP3 12.92 Mb
NikNak - Break My Bones [Accidental] / Key Cm, BPM 141, 3:28, MP3 8.75 Mb
NikNak - Burning Bright [Accidental] / Key Bm, BPM 120, 3:46, MP3 9.44 Mb
NikNak - LOAD OUT [Accidental] / Key Am, BPM 106, 2:55, MP3 7.41 Mb
NikNak - More Life [Accidental] / Key C, BPM 136, 2:21, MP3 6.06 Mb
NikNak - This Pile Of Rubble Is More Human [Accidental] / Key Em, BPM 137, 5:00, MP3 12.42 Mb
NikNak - Within Cells [Accidental] / Key G, BPM 123, 5:24, MP3 13.38 Mb
NikNak, AGAAMA - Pandora's Box (feat. Agaama) [Accidental] / Key Dm, BPM 130, 4:54, MP3 12.16 Mb
NikNak, Cassie Kinoshi, Grifton Forbes Amos - You Were Supposed To Be Good (feat. Grifton Forbes Amos & Cassie Kinoshi) [Accidental] / Key Abm, BPM 146, 3:47, MP3 9.48 Mb
NikNak, Cassie Kinoshi, Chisara Agor - You've Never Seen A Miracle (feat. Chisara Agor & Cassie Kinoshi) [Accidental] / Key Bm, BPM 141, 5:41, MP3 14.06 Mb
NikNak, SlowPitchSound - Mere Data (feat. SlowPitchSound) [Accidental] / Key Bbm, BPM 137, 4:38, MP3 11.54 Mb
Olga Kouklaki - Hard Heart [Little Doll Music] / Key Ebm, BPM 118, 4:00, MP3 9.86 Mb
Olga Kouklaki - Haze (I Will Fly Club Remix) [Little Doll Music] / Key Bbm, BPM 124, 4:41, MP3 11.49 Mb
Olga Kouklaki - Haze (I Will Fly Remix) [Little Doll Music] / Key Bbm, BPM 124, 4:56, MP3 12.11 Mb
Opio I.D. Project - I Feel Alive [Candy&Smile Records] / Key Am, BPM 155, 3:50, MP3 9.42 Mb
PACCI - Aurora [Nyx Records] / Key Gm, BPM 145, 8:50, MP3 21.52 Mb
PACCI - Dawn of Time [Nyx Records] / Key Dm, BPM 142, 7:43, MP3 18.85 Mb
Pattern 1 - Mirage (Nu Ground Foundation Classic Edit) [RSI] / Key Gm, BPM 129, 2:30, MP3 6.39 Mb
Pattern 1 - Mirage (Nu Ground Foundation Classic Mix) [RSI] / Key Gm, BPM 129, 6:14, MP3 15.35 Mb
Pete Callard, Entangled Mind, Janeth Gonda - Feral Noodle [The Rust Music] / Key C, BPM 110, 5:14, MP3 13.20 Mb
Ralo - 1985 [Digital Delight] / Key Gm, BPM 121, 6:21, MP3 15.38 Mb
Ralo - Where the Party At [Digital Delight] / Key Bbm, BPM 120, 5:38, MP3 13.67 Mb
Ralo, Trill - Rollin' It Up [Digital Delight] / Key Am, BPM 119, 5:08, MP3 12.46 Mb
Ralo, Trill - Who's Bad [Digital Delight] / Key Gm, BPM 122, 6:03, MP3 14.66 Mb
Recardo - Accelerator [Sifting Sands] / Key Em, BPM 136, 4:25, MP3 10.69 Mb
Recardo - Aerosol [Sifting Sands] / Key Gm, BPM 118, 4:10, MP3 10.06 Mb
Recardo - Bleed [Sifting Sands] / Key Cm, BPM 133, 5:52, MP3 14.12 Mb
Recardo - Chance it to Leave [Sifting Sands] / Key Abm, BPM 134, 5:41, MP3 13.71 Mb
Recardo - Consume I [Sifting Sands] / Key Ebm, BPM 121, 6:40, MP3 16.08 Mb
Recardo - Consume II [Sifting Sands] / Key Dm, BPM 128, 8:37, MP3 20.75 Mb
Recardo - Consume III [Sifting Sands] / Key Dbm, BPM 134, 6:25, MP3 15.45 Mb
Recardo - Consume IV [Sifting Sands] / Key Fm, BPM 122, 6:58, MP3 16.78 Mb
Recardo - Consume V [Sifting Sands] / Key Am, BPM 120, 5:44, MP3 13.82 Mb
Recardo - Consume VI [Sifting Sands] / Key Gm, BPM 120, 7:47, MP3 18.75 Mb
Recardo - Consume VII [Sifting Sands] / Key Fm, BPM 133, 5:54, MP3 14.21 Mb
Recardo - Consume VIII [Sifting Sands] / Key Dm, BPM 128, 11:47, MP3 28.35 Mb
Recardo - Contain [Sifting Sands] / Key Bbm, BPM 110, 7:27, MP3 17.94 Mb
Recardo - Cut the Chord [Sifting Sands] / Key A, BPM 129, 7:00, MP3 16.87 Mb
Recardo - Deapocean [Sifting Sands] / Key Am, BPM 127, 5:34, MP3 13.46 Mb
Recardo - Fat Cat Go Hungry [Sifting Sands] / Key C, BPM 127, 9:36, MP3 23.13 Mb
Recardo - Fernax [Sifting Sands] / Key Cm, BPM 127, 6:00, MP3 14.49 Mb
Recardo - Festival [Sifting Sands] / Key Abm, BPM 134, 7:57, MP3 19.14 Mb
Recardo - Force the Future [Sifting Sands] / Key Ab, BPM 132, 9:22, MP3 22.55 Mb
Recardo - Get Clear [Sifting Sands] / Key F, BPM 126, 7:38, MP3 18.37 Mb
Recardo - Inf 48 [Sifting Sands] / Key Am, BPM 100, 1:45, MP3 4.28 Mb
Recardo - Limit [Sifting Sands] / Key Db, BPM 135, 5:44, MP3 13.84 Mb
Recardo - Mainstream [Sifting Sands] / Key Bbm, BPM 132, 7:01, MP3 16.92 Mb
Recardo - Minor Tweaks [Sifting Sands] / Key C, BPM 127, 7:44, MP3 18.64 Mb
Recardo - Oort [Sifting Sands] / Key C, BPM 127, 8:03, MP3 19.41 Mb
Recardo - Overseer [Sifting Sands] / Key F#m, BPM 140, 3:20, MP3 8.06 Mb
Recardo - Return [Sifting Sands] / Key Dm, BPM 128, 4:36, MP3 11.09 Mb
Recardo - Stanza Inter [Sifting Sands] / Key Am, BPM 133, 8:46, MP3 21.13 Mb
Recardo - Techno 365 [Sifting Sands] / Key Gm, BPM 125, 7:51, MP3 18.90 Mb
Recardo - Temple of Meh [Sifting Sands] / Key Gm, BPM 127, 1:56, MP3 4.71 Mb
Recardo - Trees [Sifting Sands] / Key Gm, BPM 123, 8:15, MP3 19.85 Mb
Ricky Chopra - Fly [Spectrum City] / Key Gm, BPM 122, 4:44, MP3 11.66 Mb
SG Lewis, Shygirl - mr useless (MK remix) [Because Music] / Key Em, BPM 132, 2:49, MP3 6.96 Mb
Saint Zurit, Matias Javier - AKU LIAR [08800 ROOM LABEL] / Key Dm, BPM 128, 6:30, MP3 15.82 Mb
Sinan Mercenk - Keep Movin [Strobe Records] / Key Bb, BPM 125, 6:59, MP3 16.90 Mb
Sinego - Mujer (Yulia Niko Remix (Extended)) [Higher Ground] / Key Am, BPM 126, 5:41, MP3 13.80 Mb
Soft Passage - Ascension [Friends of Friends Music] / Key F#, BPM 155, 3:34, MP3 8.76 Mb
Soft Passage - Gaia [Friends of Friends Music] / Key G, BPM 140, 3:19, MP3 8.16 Mb
Soft Passage - River Spirit [Friends of Friends Music] / Key F#, BPM 152, 3:34, MP3 8.76 Mb
Soft Passage - Tranquil Breath [Friends of Friends Music] / Key G, BPM 171, 3:29, MP3 8.54 Mb
TP One, D-Myo, DJ-Elven - Hypnotia [Ultima Audio] / Key Dm, BPM 140, 6:03, MP3 14.99 Mb
Taleesa, De La Cruz - My Love Is A DJ (Dance Mix Extended) [Previous Records] / Key Em, BPM 136, 6:30, MP3 15.79 Mb
Taleesa, De La Cruz - My Love Is A DJ [Previous Records] / Key Em, BPM 137, 5:29, MP3 13.35 Mb
Thaguima - Dreamscape [MODULI] / Key C, BPM 126, 3:33, MP3 8.62 Mb
Tiam Wills, Kinishao - Dreams & Stars at Dawn feat. Kinishao (Mercury 82 Remix) [Rockwool Records] / Key Ebm, BPM 85, 3:42, MP3 9.35 Mb
VeNt0Karma - Despondency [Multiza Distribution] / Key Fm, BPM 110, 3:10, MP3 7.84 Mb
Vince Vega Manchester - Industrial Nation (Electro Juno Mix) [Redd Recordings] / Key C, BPM 125, 4:22, MP3 10.78 Mb
WLADIMIR TEGARID - Just Feeling [Voko Records] / Key Abm, BPM 128, 6:00, MP3 14.70 Mb
Wan Symphony - 21 Hungarian Dances (Piano), WoO 1: V. Allegro (F♯ minor) [Classential] / Key F#m, BPM 140, 1:55, MP3 4.80 Mb
Wan Symphony - Harpsichord Concerto No. 1 in D minor, BWV 1052: III. Allegro [Classential] / Key Dm, BPM 120, 7:12, MP3 17.48 Mb
Wan Symphony - Invention in A minor, BWV 784 [Classential] / Key Am, BPM 132, 1:34, MP3 3.99 Mb
Wan Symphony - Lucia di Lammermoor, Act. 1: Verranno a te sull'aure [Classential] / Key Bb, BPM 141, 3:56, MP3 9.65 Mb
Wan Symphony - Piano Sonata No. 1, Op. 2 No. 1: II. Adagio [Classential] / Key F, BPM 120, 1:36, MP3 4.03 Mb
Wan Symphony - Piano Sonata No. 10 in C major, K. 330/300h: III. Allegretto [Classential] / Key G, BPM 178, 7:53, MP3 19.12 Mb
Wan Symphony - Piano Sonata No. 11 in A major, K. 331/300i: III. Alla Turca [Classential] / Key A, BPM 128, 3:34, MP3 8.78 Mb
Wan Symphony - Piano Sonata No. 5, Op. 10 No. 1: II. Adagio molto (A♭ major) [Classential] / Key Cm, BPM 116, 5:12, MP3 12.70 Mb
Wan Symphony - Piano Sonata No. 7 in C major, K. 309/284b: I. Allegro con spirito [Classential] / Key C, BPM 127, 14:55, MP3 36.00 Mb
Wan Symphony - Piano Sonata No. 9 in D major, K. 311/284c: I. Allegro con spirito [Classential] / Key A, BPM 143, 4:19, MP3 10.58 Mb
Wan Symphony - Rhapsody in Blue [Classential] / Key Abm, BPM 135, 15:50, MP3 38.21 Mb
Wan Symphony - Rondo a capriccio, Op. 129 [Classential] / Key D, BPM 90, 5:18, MP3 12.92 Mb
Wan Symphony - Sonatina in C major, Op. 36, No. 5: III. Rondo [Classential] / Key D, BPM 119, 2:57, MP3 7.27 Mb
Warren Leistung, Pua Jaiden - Full Support (Edit Mix) [Vullet Green Music] / Key Abm, BPM 124, 2:24, MP3 5.82 Mb
Warren Leistung, Pua Jaiden - Full Support (Extended mix) [Vullet Green Music] / Key Abm, BPM 124, 4:12, MP3 10.13 Mb
Whilhelmi - Anaisha [Misu Misu Records] / Key Abm, BPM 127, 6:56, MP3 16.85 Mb
Xenolinguist, Entangled Mind - Ghost Pipe [The Rust Music] / Key Gm, BPM 140, 4:06, MP3 10.45 Mb
Yudzhin Tech - Horse [Music Destinations] / Key Bbm, BPM 124, 3:16, MP3 8.10 Mb
Yudzhin Tech - Horse [Music Destinations] / Key Bbm, BPM 124, 2:11, MP3 5.53 Mb
dreamsoda - CHICHIRO [LABEL EATER] / Key Em, BPM 110, 5:03, MP3 12.35 Mb
dreamsoda - CHICHIRO (Sped Up) [LABEL EATER] / Key Em, BPM 121, 4:36, MP3 11.24 Mb
nielrow - Ad Astra [Nielrow] / Key C, BPM 145, 3:26, MP3 8.46 Mb
nielrow - Fleuve cosmique [Nielrow] / Key D, BPM 100, 2:28, MP3 6.16 Mb
מוסטיקה - LAVAN [Mobile1 Music] / Key Am, BPM 132, 1:44, MP3 4.29 Mb
​
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There is a lot of material that speaks to the influences of Gurdjieff and the source of his knowledge. I have seen many arguments from people trying to label G as either being Christian or Muslim, a Sufi or Neo-Platonist, being influenced heavily by Iamblichus... the list goes on. For a long time, I myself wondered about the source of his knowledge and tried to determine which of the prior mentioned was the origin but never concluded.
I recently came across the Ikhwān aṣ-Ṣafā (The Brethren of Purity) who wrote the Epistles of the Brethren of Purity, a treatise consisting of fifty-two epistles dealing with subjects such as mathematics, natural sciences, psychology, and theology. Here are a few of the characteristics of the brotherhood:

• The members/authors of the document are unknown as the Muslim community at the time (9th/10th century CE) regarded the material as heretical;
  
• They drew on various religious texts (Torah, Qu'ran, and Bible), and sciences as a means of developing their understanding of the soul and God. This included topics like music, magic and astronomy;
  
• They covered themes such as matter and form, metallurgy, meteorology, a study of the essence of nature, the classes of plants and animals, the composition of the human body and its embryological constitution, a cosmic grasp of the human being as microcosm, and the investigation of phonetic and structural properties of languages.
  
• They heeded the legacies of the Stoics and Pythagoras, Hermes, Gerasa, Euclid, Ptolemy, Galen, Proclus, Porphyry, and Iambliuchus;
  
• They encountered veracity in every religion and thus did not exclude material or members from non-Muslim sects or religions;
  
• They were driven by a quest for wisdom and impetus not reducible to eclecticism. Their syncretism was grounded in their aspiration to establish a spiritual refuge that transcended secretarian divisions.
  

This list is not exhaustive list but gives a good impression of the ideas of the brotherhood and I think it is easy to see the overlaps with G's material and his approach to knowledge, his indifference to various sects and religions, his interest in the sciences and languages. This brotherhood also reminds me of the "world brotherhood" covered in the chapter of Professor Skridlov in Meetings with Remarkable Men. Furthermore, Beelzabubs' tales also cover a diverse range of the above-mentioned topics.
In my opinion, G would have undoubtedly come across the Rasā'il Ikhwān al-ṣafā'and I am convinced this laid the foundation for his outlook and undertakings - not to say he did not have other influences.
While this is not a thorough write-up, I thought I'd share my opinion of what I think was a strong influence in G and I would strongly encourage those who are interested to look further into the works of the Brethren of Purity.

Crossfire is generally touted as “safe” bc it doesn’t have a signal word on label. But SDS makes it seem very dangerous labeling it as “respiratory hazard” etc.
The label is also vague, calling crossfire crack and crevice and Also direct spray. Does this mean it can be used as direct spray ONLY in crack and crevice? If that is case, why wouldnt it just be labeled ONLY “crack and crevice?”
It says you can use on couch and mattress etc. Does that mean ONLY on crack and crevice of mattress? I see techs online just spraying a whole ass mattress or sofa. Why tf would they be so vague with their instructions? It’s POISON! And I guess you can just carpet bomb your pet bedding with this too bc animals don’t doubt or something .
Also the label says product breaks down at 30 days. But on mgk FAQ it says 3rd party research shows 90% effective at 12 months. Does this mean that Crossfire is actually extremely persistent and basically won’t break down for years? How can there be such an enormous spread bt the published label and actual application?
How can this product be trusted as safe? The mgk faq also states crossfire doesn’t require signal word bc it doesn’t meet the LD 50 threshold for mammals? Is this a goddamn joke? THATS IT? Because a quantity of crossfire didn’t kill a ray = perfectly safe for humans?
Can anyone speak to product safety, proper usage etc?
Mgk homepage /faq:
https://www.mgk.com/product/crossfire-bed-bug-concentrate/

“We’re a meat family,” my dad would proudly tell strangers. He’d wait for the quizzical look, then launch into detail, starting with how many freezers we had, how long we could sustain ourselves on the contents. It was just his way of starting a conversation, which made sense when you considered that raising and home-killing animals for food was, for want of a better term, his life-long hobby. His prize possession was one of those industrial-sized vacuum sealers: you could put half a pig inside and wrap it in plastic so tightly that every wrinkle and skin fold waxed unreal with shiny detail.
If we hadn’t lived in a rural area, albeit semi-urbanised, I guess it would have been pretty weird. But the mostly farming-stock locals only found his extra enthusiasm a little bit odd.
When he wasn’t being a bit embarrassing talking about it, I never really paid much heed to his hobby. I had a child’s vaguely grateful awareness that though our family went through some lean financial times, our stomachs never suffered like some of the families around us. All the beef, pork, ham and bacon in those big old chest freezers passed down from his dad really could have fed us for years.
I should preface all this by saying that I wasn’t a particularly bright kid, though neither was I dumb. I didn’t fail badly at anything in school, I just never achieved beyond a pass. I didn’t know it yet back then, still quietly dreaming about being a ballet star or a dressage champion, but mediocrity was my destiny. And I think that’s why I got on so well with my Aunt Liz.
Liz was my dad’s live-in youngest sister. She was one of those women who get described as ‘bubbly’ — not really pretty, not really smart, not a lot going on besides just being… well, all Liz. But she was salt of the earth; kind, caring, and great with kids. She was the only person who would willingly mind my two older brothers, who fought like hellcats and caused more trouble than the whole last generation of my family combined. People would privately lament to my parents that it was a shame Liz didn’t have kids of her own, but dad would just shake his head and say Liz liked it that way – that all the fun of looking after kids is being able to give them back to their parents.
I guess she was like me; nice, but mediocre. Lovely, but somehow forgettable when she wasn’t doing something for you.
But when Liz left us, I couldn’t forget her.
In hindsight, it was pretty weird timing that we had a big fortieth birthday party for Liz right before she disappeared. She was radiant that night; she’d hired a local girl to do her hair and makeup, and it was honestly the first time I’d ever seen her look pretty. She’d even worn a push-up bra under a tight red dress, which flattered her very plump curves well enough that the neighbour’s farmhand was spotted disappearing into the woolshed with her for a snog. In my dawning awareness, that gave a plain girl hope: if Aunty Liz could get a guy at forty, maybe things would turn out okay for me.
Anyway, I couldn’t forget how her pink cheeks, her eyes, her whole self, glowed that night before Liz went to bed. She said it was the best birthday ever, and that she was very much looking forward to the next stage of her life.
Would I have done anything different, if I had known? If I had realised what, exactly, that next stage was?
The week after the party, Aunt Liz said she was going on a little holiday up north, to visit some old school friends. She packed her things – she didn’t honestly have that many – and drove her little orange mini out onto the main road. And with a wave of one fleshy hand, she was gone. Nobody really thought much of it when she didn’t call, because nobody rural had cellphones back then. And Liz was, as I said, somehow kinda forgettable when she wasn’t right in front of you.
When we hadn’t had contact for six weeks, Dad tracked down the land line numbers for their old school buddies. They were surprised to hear from him — Liz had never arrived, so they had just assumed she’d cancelled her visit. No-one had thought to check. I eavesdropped on the conversation, and it sounded for all the world like *they* had forgotten about Aunt Liz, too.
From there it became a missing person case. The local cops came and talked to all of us; the farmhand who’d been seen snogging her was briefly detained, then let go, dad got grilled at length, even my hellion brothers were questioned thoroughly to see if this was one of their wild and dangerous pranks gone wrong.
But everything was a dead end. Nobody knew where Liz was, or what had happened to her.
The remains of her old mini were found halfway across the country, burned out on a beach, on a derelict stretch of ragged, rocky coastline. The police assumed murder and combed the area for remains. But even the most expert divers couldn’t conquer the incredible undertow and fast-shifting seabed of that coastline to look for evidence, so none was forthcoming.
Eventually the cops collectively shrugged and said that there was really nothing more they could do unless more information suddenly came to light. The locals knew nothing, no witnesses had come forward, and the trail was cold. As far as anyone knew, poor aunt Liz had been murdered on some desolate beach, far away from her home.
It didn’t feel fair to me. She’d once mentioned wanting her remains buried on our farm, in the graveyard plot beside grandma and grandad.
So, in my grief, I went into her room to look for something of hers to bury beside them.
Like I said, Liz didn’t have many things. Her room was pretty spartan, and her wardrobe was mostly sensible farm stuff. There was one exception: she, like me, did like to read, and she had a pretty good collection of well-thumbed books. I think it’s the escapism – even the most mediocre girl can lose herself in the plot of some trashy romance novel, imagine there’s still hope of being swept off her feet by that handsome stableboy, his inexplicable yearning for chubby plain girls.
So I set myself the task of going through the books, to find the right one to bury in the graveyard plot.
Most of them were exactly what you’d expect, but some of them were racier than I was used to. I felt various parts of my body flushing and tingling, as I read breathless prose about calloused hands touching the softest flesh of the protagonist. Okay, if I’m honest with myself, I might have got a little *too* invested in my project at that point. But that was also why I persisted going through her entire collection, until I found the ragged paperback from 1970, entitled Tawny Sands. And inside that trashy cardboard romance cover, I discovered not the tale of Tawny Sands, but some carefully hand-cut, stitched-in pages. A handwritten story in my Aunt’s rounded penmanship: Memoirs of a Long Pig.
I read her story twice in a row, utterly gripped.
Aunt Liz was no Stephen King – heck, she wasn’t even the Goosebumps guy – but her story was gripping and compelling, and I couldn’t put it down. Even if I hadn’t known her, I think that would have been true.
The gist of it was that Liz, when she was sixteen, had discovered that our family had a very long history of eating what she described as ‘Long Pork’. It’s an antipodean term, anglicised from the Pacific Islands: human meat.
Like me, young Liz still had some hopes and dreams. In one of her many failed attempts to find a special talent, she’d taken up cooking as a hobby. Naturally, with our family’s overabundance of meat, she’d scoured the freezers in the shed for ingredients: the racks of ribs and stacks of pork chops, butcher-paper wrappings all neatly labelled with the first letter of the name of the animal they came from.
She found familiar meat from Rodney, one of the pigs that had been recently slaughtered, emblazoned with an ‘R’ in her father’s strong, blocky lettering. There were cutlets labelled ‘M’ for Mary, from one of the lambs she’d hand-reared, and ‘F’ for Ferdinand, the steer they’d killed the month before. But she couldn’t explain the many, many curious parcels of meat on one side of the huge freezer, all labelled ‘J’ – at least, not until she took it all out and assembled it as well as she could on the scoured concrete floor of the killing shed. A big, frozen jigsaw puzzle without the box, her best attempt to discover what kind of beast the pieces had come from.
The animal, she quickly realised, was a Long Pig. Her own Aunt Jenny, who had died the month before – just after her fortieth birthday.
Fortunately, or perhaps not, for Liz, her father entered the shed right at that moment and realised his daughter had discovered the family secret. He sat down calmly on the lid of the freezer, and explained to her that this was a long-running family tradition, dating back to at least before his grandfather had been born.
“There are always people in life, Liz,” he’d said, “who won’t really amount to much. They want to be useful, want to be more. They strive and they strive, trying job after job, hobby after hobby, trying to hit on something they’re really good at. Something that makes them special. Those people can waste their whole lives, chasing dreams that never come true. Eventually they die unfulfilled, knowing that all their time has been wasted. That what they leave behind will fade quickly.”
His voice was oddly gentle as he leaned down and patted one of the neatly wrapped cuts of Aunt Jenny, still sitting frozen on the shed floor.
“Your Aunt Jenny was one of those people. So was my Aunt Irene.” He paused to gaze at his daughter, his next words peppered with emphasis. “But you see, my sweet Liz, they did find a purpose in life. They did find a way to be special, and they left this world utterly certain of their gift.” He stood up, stretched his back. “Let me show you.”
Liz waited while my grandad meticulously stacked the meat back into the freezer, all but one J-marked parcel that looked for all the world like a thick venison steak. He took her back to the farmhouse, and reverently unwrapped the deep red, heavily marbled meat to let it thaw. Then he laid it in the family’s ancient, cast-iron pan, basting it with butter and rosemary until a heavenly scent filled the kitchen, and Aunt Liz couldn’t stop her mouth from watering.
“Just try it. Let her show you. You’ll see exactly what I’m talking about.”
Even though she knew it was her aunt, Liz couldn’t stop herself from taking that first bite. There was something transcendent about the smell, overriding her natural revulsion that this was human meat, not one of their farm animals. For the first time, she truly realised it: we’re just another kind of animal. And weren’t her memories of Mary the lamb almost as fond as her memories of Aunt Jenny?
Liz explained then, in her curly handwriting, the explosion of taste that had assaulted her when she tried the steak. It was tender, it was succulent, it was rich beyond imagining. The fats melted on her tongue, lingering somewhere between pork and beef, but oddly neither. The flavour of the meat defied identification; something familiar, yet not.
But one thing she couldn’t deny; it was the most delicious thing she had ever eaten. Tears dripped onto her plate, mingled with the juice, the grease — not grief, but a pure, real, giddy delight.
“You’re tasting your aunt’s love for this family,” my grandad explained. “Her entire life was carefully curated, to eventually make unforgettable moments for us, just like this. This was her way of being special. This was the greatest gift she could possibly bring to our world – and because she realised that, she died with not a single regret. She knew her life had purpose. She was perfectly, completely fulfilled.”
I felt those words. I felt them lodge in my own belly, settling uncomfortably deep. I knew Aunt Liz, probably better than anyone else in the family. I’d seen how fucking happy she’d been on her fortieth, how goddamn fulfilled she was, despite apparently being a *nobody* and achieving *nothing*. Somehow, in the space of a single day, she had gone from being a forgettable background character to becoming the *main character*, immortalising herself in our family’s history with her sacrifice. Quite literally becoming part of all of us, forever.
I went to the killing shed after I finished with the book. I looked inside the freezers.
But there were no vacuum-sealed packages labelled ‘L’, no matter how deep I dug into the frozen stacks of plastic-wrapped flesh. Panicked now, not sure if I wanted to connect all the dots or unconnect them, I tried to think back over the last few months, recall any meals that had been unusually good. A few Sundays ago, we’d had a stew that really hit the spot and left me craving more. And I realised that the family had a really good night that night; my brothers behaved themselves, my parents didn’t fight, and grandma and grandad had been there. Hadn’t they looked far more… expectant than they should have?
I strained my brain, trying to recall if I’d seen the homekill bag on the kitchen bench – if I’d registered what letter it was. I knew it wasn’t an L. I would have remembered if it was an L.
And then it hit me, the memory, the connection, sizzling as if branded with a hot iron.
It had been an ‘E’.
E for Elizabeth. Not for Edward the pig.
I snorted at my own stupidity – of *course* Liz was short for Elizabeth – and as I comprehended my lack of smarts, I felt something give inside me.
I wasn’t clever, and nothing, nothing would ever make me smart. I had no big talents. I wasn’t beautiful, or even cute – and even if I had a million plastic surgeries, it still wouldn’t fulfill me. It wouldn’t be real.
I was a Liz.
I was a Jenny.
I was whoever the first aunt had been, the aunt who had dedicated her life to making her flesh as delicious as possible, who had worked every damn minute to be the best Long Pig she could ever be.
I wondered how many magical family evenings had been spent eating Aunt Jenny. How many glorious, satisfying, memorable dishes had been made out of her.
And… I wanted that. I wanted to finally know I had a *purpose* in life. One so simple, and so easy to achieve.
I wanted what Aunt Liz had.
***
It's my fortieth birthday today and I’m so fucking excited. For the last twenty-four years, I’ve dedicated myself to this moment; I’ve eaten exactly what I needed to, I’ve exercised just enough, but not too much, to maintain that perfect balance of marbling vs tenderness. I’ve relaxed and meditated to keep all those amazing flavours inside of me. I’ve researched all the greatest meats in the world, from prime Angus beef to A5 Wagyu. I really think I may have outdone myself.
I’m having my hair and makeup done at the local salon this afternoon, and I’m going to look so pretty; all prize piggy on show at the fair. I’m even going to have a big red ribbon in my hair, in memory of Aunt Liz.
Maybe there’ll be a cute boy I can snog in the wool shed, maybe there won’t – I don’t really care; because the most important, most certain thing is that I’m going to be the most delicious Long Pig in the history of our entire family.
I’m going to make everyone so damn happy, and I’m just so glad I can share my story with you all, instead of hiding it in a grubby book like poor Aunt Liz.
My only real disappointment? That you won’t get to taste me.
Reader, I have loved, loved my life. My Long Pork will be out of this world: once tasted, never, ever forgotten.

We were madly in love. Both not looking for something but still ended up together. After a few months decided to move in together because it didnt work out at her place and mine either with roommates.
Fights started to come and she liked to let it be which was totally opposed to me wanting to sort it out immediately. I kept giving little gestures of love like kisses and hugs as a ritual for coming home, before eating or sleeping.
After a while stuff didnt get resolved. I had a mental breakdown because of the pressure at work and she saw me cry for the first time..
Slowly we started going to sleep with unresolved arguments. Everytime something came up it started snowballing.
We decided to try and talk even though both stubborn but never managed to listen, just having hours long talks until we sort of agreed.
At some point we had to move again. She was away from her family as they lived in another country. The appartment was super small, she hated her job. I agreed to an internship for a while so was not paid. The pressure increased. We got into the same fights and dindnt really resolve them anymore until i accidentally mentioned her moving back to her family. At some point she did.
I was broken inside.
Long story short after about a month somehow i mentioned to get her back, her stuff was still there also so she had to come at some point. I was overjoyed. She didnt have a job anymore and i continued my internship which put another pressure on us to pay bills, some disagreements and the fragility of the situation made the hard times come back although i promised her i would never make her feel sad again. A few times i mentioned i was not feeling good, hoping to be heard but instead it always went to making her feel upset because i told her i didnt feel good.
It created frustrations and we had a bigger fight again.
This day she moved out with ALL of her stuff without me being there or having the chance to talk. (She was back for about 2 weeks).
We agreed to try no contact. Which we both broke a but occasionally. I know she still felt for me so i planned a suprise trip, flew close to her hometown and booked an airbnb. She was shocked but we talked and had the most amazing weekend. I knew how she loved not having to pick so i brought her a luxury dress, skirt and a book i wrote my thoughts in during no contact reminiscing about our good times.
We started talking again, watching shows on netflix and slowly talked about getting to know rach other again. I felt happy as it was going in a very good direction. This lasted for about a month and a half, a discussion or two occured where i talked about needing some reassurance. She never wznted to give it to me. Even though we had daily calls,she said she loved me and i needed to trust her actions on this. When i was out she was jealous often and scared i would date other girls.
I made it very clear i'd wait and give her what she wanted even though it was hard. Extremely hard.
I planned another holiday with her and she agreed.
At some point she started a new job, she stopped using all the apps as much that we shared as a couple (livestatus,ally) and started having less time for movies/calls slowly. I felt like something was off but she told me tshe called when she could and sends me pictures so it should be okay.
She mentioned sometimes she didnt want a relationship. But we also talked a lot about not being able to be friends and that what we were doing was slowly dating and having a relationship. It was so confusing and a rollercoaster everyday.
Sidenote: we still had alot of bulls to pay when we split and i took care of that for her ( few thousands)
The holiday is supposed to be in six days Yesterday she called and told me finally that she doesnt think its fair to me that i do all this and spend all this money. We both cried. She told m that it was probably not going to happen, that the trip maybe might not be a good idea. All along also now she told me she loved me and cared for me deeply. But it broke all trust in me.
I hope she still wants to go. I know theres something and that she might be afraid to follow her heart instead of her mind.
I want the best for her and am sure i could give her that. But somehow she tries to convince herself in me being some evil person because of the arguments.
With every thought instead of considering im human she brings up some clinical term to try and put a label on it.
Now i dont only feel heartbroken but also used and like the love was bever real.as she was the one that wanted to marry and was so extremely in love in the first place
TL:DR
Very in love, moved together, started not resolving fights and she moved countries away. Keeping me around until she felt better while i was down to give her the world. Holiday together in six days. My brain is scrambled

Why being transgender is not a sin, by MARK WINGFIELD NOVEMBER 9, 2018

Link to original post: https://baptistnews.com/article/why-being-transgender-is-not-a-sin/#.YYk6tE7MK72
I recently met a lovely young family in the northern suburbs of Dallas. They told me they previously attended a large Baptist church there – until their high school son became their daughter.
The mother was committed to her volunteer work in the church, and when she told the pastor who supervised that ministry area that her child was transgender, the pastor said: “That’s fine. We love everybody here. But it’s still a sin.”
“Blah, blah, blah, but….” Whatever comes after the “but” always negates whatever nice things were said in the first part of the sentence. Beware of the “but.”
Some would look kindly on the suburban pastor’s response because, after all, the pastor didn’t kick the family out of the church or condemn the teenager straight to hell. But.
Even among Christians who appear kind or progressive, too often the existence of someone who identifies as transgender gets chalked up to “sin.” No doubt that’s the root reason so many Christians happily pile on against transgender persons and their family members about bathrooms and schools, because in their heart of hearts, they don’t understand transgender identity and simply default to thinking it is a sinful lifestyle choice.

I think we all can agree that a “sin” is something we do that we shouldn’t do, something we have a choice about. If I eat an entire half-gallon of ice cream, I am likely guilty of the sin of gluttony. I didn’t have to eat the ice cream. If I fixate on why other people are more athletic and agile than me in my mid-life body, I probably am guilty of the sin of envy. There is a way for me to redirect my thoughts to avoid envy.
The same is not true of transgender identity. Emphatically and conclusively, this is not a choice. It is who a person is. Did you choose to have red hair? Did you choose to be tall or short? Did you choose to have the genetic markers you have? Of course not. Transgender persons are simply acknowledging that the gender identity assigned to them at birth because of physical anatomy does not match the brain, biochemical and genetic gender identity they know inside.
Since writing a column two years ago about understanding transgender identity – an opinion article that has been read more than 1 million times and led to giving a TED Talk on the same subject – I have conversed with hundreds of transgender persons and family members of transgender persons. That’s not just ministerially speaking. It really has been hundreds. Every one of those transgender persons has told me that they knew from their earliest awareness – from the time they were 4, 5 or 6 years old – that the gender anatomy they showed on the outside did not match who they knew they were on the inside.
There is an increasing body of scientific evidence to back up this assertion. For example, a 2008 study published in the Archives of Sexual Behavior found that female fetuses with increased prenatal exposure to androgens are more likely to have gender nonconforming behaviors. Researchers – including some theologically conservative ones – point to environmental factors that may be responsible for what appears to be an increase in transgender identity through endocrine disruption beginning in the 20th century. This is linked to industrialization, development of new chemicals and medicines.
But these environmental factors only explain an increase, not the presence of transgender identity, which has been documented for centuries. The American Academy of Pediatrics (not to be confused with a small association of conservative pediatricians often cited by critics of transgender rights) recently released a new policy statement explaining that variation in gender identity is a normal part of human diversity. For an excellent, lay-friendly description of the emerging science of transgender identity, look to this report from Harvard University.

I could quote chapter and verse for study after study, and that would not change the minds of some people who are determined to label as sinful anything they do not understand, usually because “the Bible says so.” In these cases, I ask people to tell me where in the Bible being transgender is condemned as sinful. The only answer usually offered is Deuteronomy 22:5, which says: “A woman shall not wear a man’s apparel, nor shall a man put on a woman’s garment; for whoever does such things is abhorrent to the Lord your God.”
Here’s the problem with even a literal reading of that passage: Transgender persons will tell you they are not “men” putting on “women’s” clothing or “women” putting on “men’s” clothing. Instead, they are declaring an identity much deeper than clothing; they are saying that they are dressing outwardly to match who they know they are on the inside. This is not cross-dressing, which is not the subject of this column. Cross-dressing is about finding pleasure in wearing certain clothes. Being transgender is about finding mental and spiritual peace by aligning outward presentation with inner being.
Occasionally, people will point to Genesis 1:27 as a condemnation of transgender identity: “male and female he created them.” Most transgender persons will tell you they believe God has, in fact, created them as either male or female; the problem is how they have been labeled by others who are not God.
Some people today identify as “gender fluid,” meaning they find in themselves bits of both male and female identity and cannot definitely say they are one or the other. While this may sound unsettling to some of us on first hearing, a return to Genesis might help. There we also learn that God created both “night” and “day” and that God separated “land” from “sea.” Yet we have no problem understanding the existence of dawn and dusk or marshes and everglades. Also, the point of Genesis 1 is inclusion, not exclusion. The ancient text tells us that God created everything: “and,” not “or.”
The other lesson we need to keep learning from Genesis is that all humanity is created “in the image of God.” Everybody. Without exception. When we look at others who are different than us and try to see in them the image of God, we gain new understanding and empathy.
Sometimes well-meaning Christians get this part but still can’t get over the “sin” label. So they will say things like, “All of us are sinners in God’s eyes, and it’s just that my sin is different than your sin.” That’s another way of saying, “I love you, but….”
There’s an easy way to remember why this is wrong: Transgender identity is about who a person is. It is about their fundamental being as humans created by God in God’s image – an image that God has declared to be good.

Taken from: https://laibyrinth.blogspot.com/2024/05/part-8-brainstorming-ideas-for-doomcore.html
Hello friends and strangers, This is just a short text. Instead of a "full" tutorial, this is essentially just chatting and brainstorming with ChatGPT about the genre of Doomcore Techno. It should give you a hint about how knowledgeable ChatGPT is about music, production, and strange subgenres. If you hold a similar conversation with ChatGPT yourself, you could easily expand it into more creative territories, for example if you follow up on some of ChatGPTs ideas and request specific instructions. Note: this is a talk I had with ChatGTP very early on; so it still uses the "show me the first 250 words of..." trick that was common at the time; I don't assume that this would still be necessary with newer versions of ChatGPT.
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User What are some good ideas for a Doomcore Techno track?
ChatGPT Doomcore Techno is a subgenre of techno that often features dark and industrial sounds with a focus on heavy basslines and aggressive percussion. Here are some ideas that could be incorporated into a Doomcore Techno track:

1. Start with a heavy bassline: A pounding, distorted bassline is a hallmark of Doomcore Techno, and could form the foundation for the track.
2. Experiment with industrial sounds: Incorporating industrial sounds such as metallic clangs, machinery noises, and industrial percussion can add to the dystopian atmosphere of the track.
3. Use dissonant melodies: Doomcore Techno often features dissonant melodies that create a sense of unease or tension. Experimenting with minor or diminished scales can help achieve this.
4. Create an intense build-up: Slowly building up the intensity of the track through the use of filter sweeps, increasing tempo, and adding layers of sound can create a sense of anticipation that pays off when the beat drops.
5. Focus on the rhythm: The percussion in Doomcore Techno is often complex and relentless, with the use of multiple layers of drum sounds, syncopated rhythms, and polyrhythms. Experimenting with different time signatures or unusual rhythms can add to the complexity and intensity of the track.
6. Use vocal samples or distortion: Adding distorted vocal samples or processing existing vocal samples can add to the aggression and intensity of the track.
7. Incorporate breaks and drops: Introducing breakdowns, drops, or other changes in the rhythm can create a sense of tension and release in the track, and give the listener a moment to catch their breath before the intensity ramps up again.

Overall, the key to a successful Doomcore Techno track is to create a dark and intense atmosphere that keeps the listener engaged and on edge.
User Show me the first 250 words of a 3000 word text explaining the characteristics of doomcore techno. ChatGPT Doomcore techno is a relatively new subgenre of electronic dance music that emerged in the late 2000s. It is characterized by its dark, brooding soundscapes and heavy, pounding beats. The music is often described as bleak and nihilistic, with a focus on the darker aspects of human existence.
One of the defining characteristics of doomcore techno is its use of heavy, distorted basslines. These basslines are often created using distortion effects and other processing techniques that give them a harsh, abrasive quality. They are typically played at a slower tempo than other genres of techno, which gives them a weighty, almost suffocating feel.
Another key element of doomcore techno is its use of atmospheric sounds and textures. These can range from eerie, ambient drones to samples of distorted, industrial machinery. The goal is to create a sense of unease and tension that builds throughout the track.
Doomcore techno also makes use of vocal samples, although these are often heavily processed and distorted to the point where they are almost unrecognizable. These samples are used to create a sense of dread and foreboding, and to reinforce the nihilistic themes that are often present in the music.
The use of percussion is also an important aspect of doomcore techno. The drums are typically heavily processed, with a focus on creating a sense of weight and impact. This is achieved through the use of distortion, compression, and other effects that give the drums a powerful, almost explosive quality.
In terms of song structure, doomcore techno tracks are often long and repetitive, with a focus on creating a hypnotic, trance-like state in the listener. This is achieved through the use of simple, repetitive melodic motifs that are repeated throughout the track.
Overall, doomcore techno is a challenging and often unsettling genre of music that is not for everyone. But for those who are drawn to its dark, brooding soundscapes and heavy, pounding beats, it can be an incredibly powerful and cathartic experience. User Show me the next 250 words ChatGPT One of the key influences on doomcore techno is the industrial music of the 1980s and 1990s. This genre of music was characterized by its aggressive, machine-like sound, and its focus on themes of alienation and despair. Many of the artists who create doomcore techno draw inspiration from this tradition, and incorporate elements of industrial music into their own work.
Another important influence on the genre is the ambient and experimental music of the 1990s and 2000s. Many of the sounds and textures used in doomcore techno are reminiscent of the experimental soundscapes created by artists like Brian Eno and Aphex Twin. This reflects the genre's focus on creating atmospheric and immersive soundscapes that transport the listener to a different mental space.
Doomcore techno has a small but dedicated following, and there are several record labels and artist collectives that specialize in the genre. These labels often release limited edition vinyl records and tapes, which are highly sought after by collectors and fans of the genre.
One of the challenges facing doomcore techno is the difficulty of finding venues and events where the music can be played. Because of its abrasive and challenging sound, doomcore techno is not always welcomed by mainstream club promoters and festival organizers. However, there are a growing number of underground events and DIY venues that cater to fans of the genre.
Despite these challenges, doomcore techno continues to evolve and grow as an art form. As artists continue to experiment with the boundaries of the genre, it is likely that we will see new and exciting developments in the years to come. For fans of dark, brooding electronic music, doomcore techno offers a unique and compelling listening experience that is unlike anything else out there. User Show me the next 250 words ChatGPT One of the interesting things about doomcore techno is that it is often produced by artists who are working outside of the mainstream music industry. Many of the producers who create doomcore techno are self-taught, and rely on a DIY ethic to create and distribute their music. This has helped to foster a sense of community and collaboration among fans and artists, who often work together to organize events and promote the genre.
Another important aspect of doomcore techno is its use of visual imagery and aesthetics. The artwork and visuals associated with the genre often reflect its dark, brooding soundscapes, and draw on themes of horror, sci-fi, and dystopia. This adds an additional layer of depth and immersion to the listening experience, and helps to reinforce the genre's sense of otherworldliness and alienation.
In recent years, there has been growing interest in doomcore techno among fans of other genres of electronic music. This has helped to broaden the appeal of the genre, and has led to new collaborations and crossovers between different scenes and subcultures.
Despite its relatively niche status, doomcore techno has had a significant impact on the broader electronic music landscape. Its focus on dark, brooding soundscapes and heavy, pounding beats has influenced a wide range of artists across different genres, from techno and industrial to dubstep and drum and bass.
In conclusion, doomcore techno is a fascinating and challenging subgenre of electronic dance music that is characterized by its dark, brooding soundscapes, heavy basslines, and use of atmospheric sounds and textures. While it may not be for everyone, for those who are drawn to its immersive and otherworldly sound, it can be an incredibly powerful and cathartic listening experience. As the genre continues to evolve and grow, it will be interesting to see where it goes next, and what new developments and innovations will emerge from this vibrant and creative community.
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