If you understood the teaching, you would see that the seven are a destabilisation of the faculties and thus pave the way for sin to occur. Man, not subject to the appetites of the sensible faculty, or the passions of the mental faculty, would not sin.
One man's Sin is another man's pleasure, I am not interested in how Christianity defines Sin, because they are some of the worst sinners on this planet by their own definition
So we should rut whenever and with whoever we will ... it's taken civilisation God knows how many millennia to get women to this point, and you's take us right back to square one in one move?
Got news for you, Women were honored and respected, the Goddess ruled, it wasn't until the Abrahamic faiths did She become the scapegoat for all Mankind.
No it's not ... your distorted notion of what love is however, begs another question.
My distorted view is the same that science and psychology have, perhaps it is YOUR delusion and religious indoctrination which is at fault here? See how that works both ways?
You're obviously not an artist then. Try speaking ... no, try listening to a real artist ... it's not a question of pride, it's a question of that is what they are invariably driven to do.
Let's see some of your ART there Oh Meek & Timid One?
Without pride man is in reality of little value. It is pride that stimulates us to all our great undertakings. Without pride, and the secret persuasion of extraordinary talents, what man would take up the pen with a view to produce an important work, whether of imagination and poetry, or of profound science, or of acute and subtle reasoning and intellectual anatomy? It is pride in this sense that makes the great general and the consummate legislator, that animates us to tasks the most laborious, and causes us to shrink from no difficulty, and to be confounded and overwhelmed with no obstacle that can be interposed in our path.
Nothing can be more striking than the contrast between man and the inferior animals. The latter live only for the day, and see for the most part only what is immediately before them. But man lives in the past and the future. He reasons upon and improves by the past; he records the acts of a long series of generations: and he looks into future time, lays down plans which he shall be months and years in bringing to maturity, and contrives machines and delineates systems of education and government, which may gradually add to the accommodations of all, and raise the species generally into a nobler and more honourable character than our ancestors were capable of sustaining.
Man looks through nature, and is able to reduce its parts into a great whole. He classes the beings which are found in it, both animate and inanimate, delineates and describes them, investigates their properties, and records their capacities, their good and evil qualities, their dangers and their uses.
Nor does he only see all that is; but he also images all that is not. He takes to pieces the substances that are, and combines their parts into new arrangements. He peoples all the elements from the world of his imagination. It is here that he is most extraordinary and wonderful. The record of what actually is, and has happened in the series of human events, is perhaps the smallest part of human history. If we would know man in all his subtleties, we must deviate into the world of miracles and sorcery. To know the things that are not, and cannot be, but have been imagined and believed, is the most curious chapter in the annals of man. To observe the actual results of these imaginary phenomena, and the crimes and cruelties they have caused us to commit, is one of the most instructive studies in which we can possibly be engaged. It is here that man is most astonishing, and that we contemplate with most admiration the discursive and unbounded nature of his faculties.
But, if a recollection of the examples of the credulity of the human mind may in one view supply nourishment to our pride, it still more obviously tends to teach us sobriety and humiliation. Man in his genuine and direct sphere is the disciple of reason; it is by this faculty that he draws inferences, exerts his prudence, and displays the ingenuity of machinery, and the subtlety of system both in natural and moral philosophy. Yet what so irrational as man? Not contented with making use of the powers we possess, for the purpose of conducing to our accommodation and well being, we with a daring spirit inquire into the invisible causes of what we see, and people all nature with Gods “of every shape and size” and angels, with principalities and powers, with beneficent beings who “take charge concerning us lest at any time we dash our foot against a stone,” and with devils who are perpetually on the watch to perplex us and do us injury. And, having familiarised our minds with the conceptions of these beings, we immediately aspire to hold communion with them. We represent to ourselves God, as “walking in the garden with us in the cool of the day,” and teach ourselves “not to forget to entertain strangers, lest by so doing we should repel angels unawares.”
No sooner are we, even in a slight degree, acquainted with the laws of nature, than we frame to ourselves the idea, by the aid of some invisible ally, of suspending their operation, of calling out meteors in the sky, of commanding storms and tempests, of arresting the motion of the heavenly bodies, of producing miraculous cures upon the bodies of our fellow−men, or afflicting them with disease and death, of calling up the deceased from the silence of the grave, and compelling them to disclose “the secrets of the world unknown.”
You see, blinded by prejudice again. take to a secular humanist, you'd be surprised.
Eyes are Wide Open unlike the closed mind of a Sheeple.
Diabolus Beatus,
Etu
