? Your life according to tongkat ali


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Relocate with money

Not more than 5. Even a networth of 1 million will do.

Let's assume you live somewhere in the developed world. Europe, or North America.

You are probably older than in your early 30s.

So, why would you want to live in the developed world?

Take your money, pack your bag, and go and live somewhere where your money counts.

You have only one life. Just be aware of that, all the time.

If you just aim for a simple life, but with plenty of girls all your life, then you anywayhave enough money.

But why not imagine something more captivating?

Would you want to be something like a feudal master? The ruler of your own little kingdom?

If you do have money in the range indicated above, you would be surprised to learn what actually you can be.

The fact is, if you stay in the developed world, you aren't much, and you never will be much. Because were you are, society is so organized that there is no freedom.

Yes, your organized society affords considerable safety. But at a price.

The price is predictable boredom, all life. Sexual boredom, this is.

Because sexual excitement is the only real excitement.And this is precisely where your options in the developed world are limited.

Yes, you can be married, and have standard intercourse all life long.

And yes, they let you watch porn. They even let you buy Japanese porn which often has a bit more fantasy involved.

And yes, if you socialize in clubs, you have a fair chance for casual sex every now andthen.

Is that all you want?

How about your fantasy of a harem?

Of being a king?

Actually, these options still exist in the world today. If not too many people know about it.

But not where you are.

So, take your money, pack your bag, ditch your wife, and go and live in the Third World.

I am available for recommendations, if you need some.

Escape civilization

Let's say you are a man. Actually, the older I get, the more I realize that I can honestly write for men only. If you are a woman, disregard my work, especially the late. You will think it is crap. So, don't read. You have your feminist authors, and I write for men. Men and women are totally different. That is biology.

So, let's say you are a man. Let's say you made a million dollars or a few in the Western world.

Now stop making money. Or put that endeavor on a low burner. You do not want to be as rich as Bill Gates. It would be foolish.

Instead, escape civilization. And build your own sexual kingdom.
You are a man. Polygamy is your natural inclination. You have male genes, and they define your mind. And your male mind dreams of a multitude of usually female sexual partners.

So, dump your wife of a Western civilization. And yes, you can do this in a civilized manner.

Nevertheless, she is in the way. You will not be able to live your sexual dreams staying with her. Yes, she may be an understanding companion. But on one issue she will not compromise. She wants you all for herself. That are her genes.

Don't worry. In other parts of the world, and in other cultures, women are accepting of being one among several wives, as long as you provide for them economically on a sufficient level. And apart of that, you can design your life in a manner that avoids conflict among the members of your harem.

Escape Western civilization that enslaves you with outdated moral concepts. Start building your own sexual kingdom.
Do not just dream of it.

I am available if you need a little help.

Circumventing law

I have no homosexual interests, but for those who do, it is important to know that a pattern of behavior that is legally protected in one country, may be outlawed and punishable in another. And laws change, and people have short memories. That a behavior had been condoned traditionally is no protection against laws that subsequently criminalize such behavior. This is especially the case for homosexual behavior and sexual contacts with relatively young partners.

In this respect, the world largely follows US American standards. And the diverse group of people who are in favor of any development that curtails US influence includes some of those who'd prefer the US kept out of their private lives.

I have respect for those who dedicate their lives to have passed more rational laws in various countries, as I do for those who oppose US influence. But I have other things to do. To contribute to a better world for future generations is not reason enough for me, to sacrifice my own. I am no hero. I am not desperate enough for that track.

I have only one life. And I have better things to do. I have my hands full trying to optimize my sexual opportunities. And my time is too valuable to waste it on lingering in an Asian jail (for a decade or so). So whatever I do, I stay within the law. And this is what I recommend to readers.

A specifically sensitive issue are age of consent matters. You can get some basic ideas on the issue from ageofconsent.com. In Arizona, the legal age of consent is 18, and in Canada, it's 14, and in the Netherlands and Spain, it's 12. Personally, I am not interested in sexual relationships with female partners who are not (yet) driven by sexual desires. But there are females of 17 years who definitely seek sexual relationships for sexual pleasure, and if such a relationship is legal in the country I live in, and with my citizenship, then I morally find nothing wrong with it.

But while you can get a basic idea from ageofconsent.com, they are basically (and dangerously) wrong on some of the countries I know best.


Humans have sophisticated systems of trading with each other. This sets them apart from other animals.

Anthropologically, and reaching back to the times of common ancestors of humans and other animals, trade started with immaterial goods, primarily sexual attractiveness. It’s embedded in Darwin’s paradigm of male competition and female choice. Viewed as sexual economics, it means that females trade access to sexuality for certain male characteristics of sexual desirability.

The concept is ingrained in evolution. Until now, in human societies, sexuality is a female resource that is traded. But the market place is greatly diversified. Nevertheless, throughout all sophistication, trade is possible only with resources that are in need.

Human needs can be analyzed as four categories: 1. material (economic) needs for nutrition, shelter, equipment, etc. 2. social needs for protection in an adverse environment. 3. emotional needs for self-esteem and belonging. 4. sexual needs

Anthropologically, while sexuality was and is a female resource, material support and protection were and are primarily male resources.

In modern affluent and largely peaceful societies as they characterize North America and Western Europe, the male resources of material support and protection diminish as resources of importance. They are widely unneeded and have little trade value. Thus, in North American and Western European societies, males have, apart from their own sexuality of little value, only emotional commitment left as resource that can be traded for female sexuality. This leads to the high degree of male domestication that is typical for North America and Western Europe.

In dangerous and brutal environments, male protection is a very valuable resource. In dangerous and brutal environments, males also die violent deaths in a much higher proportion than females. Thus, a male public sexual strategy of making societies less safe in order to increase the value of the male resource of protection is full of pitfalls. The chances for a comfortable death are clearly reduced, for males more than for females.

Alternatively, a male public sexual strategy of prolonging societies of economic need, or poverty, is more gentle. The strategy leads to an increased value of the male resource of material support. In societies of economic need, men have an advantage in accumulating wealth which then is a valuable resource to trade for female sexuality, and this can be largely peaceful.

Sexual relationships in societies of economic need follow simple patterns. Rich individuals can afford sexual satisfaction. Poor individuals trade sexual attractiveness for wealth.

As offshoots, there are certain positive consequences that are not directly connected to the exchange of female sexuality against male material resources. Poor couples stay together because they are preoccupied with arranging their livelihood. There is solidarity, and children feel sympathy with their old parents.

Trading help with social, economic, emotional, and sexual needs

Standard theory is that Homo sapiens became the dominating species on earth because we descended from trees and adopted a permanent upright posture, leaving our hands free to use for other purposes, rather than hanging on tree branches.

Allegedly, a pattern developed that gave humans a reproductive edge by freeing mothers of young children from searching for food as this would be handled by males. This sharing of responsibilities allowed females to become pregnant every year, and at the same time to take care of a considerable number of offspring.

For males to be caring husbands and fathers, it was essential that an upright posture had been adopted to efficiently manage the transportation of food for their wives and children, left behind at a safe location.

An incentive for males to become food suppliers was the availability of females for sex at any time, and not just during fertile periods.

Evolution and natural selection favored hypersexual males, and females that could raise several subsequent birth-years of offspring. By contrast, the usual mammalian pattern is that a next set of offspring is born when a previous one has been weaned. Humans have adapted to their pattern through millions of years.

Humans have lately made great progress. The emphasis is on “lately”. The modern world started only some 200 years ago, with industrialization and science.

What separates us from the stone-age tribes of 100,000 years ago, is cultural, not biological. We are changing our societies at great speed. But our genetically encoded characters are the same as tens of thousands of years ago.

The genetically encoded pattern of behavior is that females raise children, and males find food and protect.

In human evolution, the most successful reproductive strategy for females has been to bind a male who would provide food and protection for her and her offspring. For HER and HER offspring; not the offspring of other females. Female jealousy is a biological trait.

Essential traits of the male character are also genetically encoded. The most successful reproductive strategy for a male is to spread his genes over as many women as possible, provided many descendents will survive. Males want to build harems, formal or not.

The equation “sex for food” is inherently understood. It applies to wives and prostitutes.

Sexual relationships are important for women and men. In societies of need, there are clear and simple patterns for orientation. Females have sexual needs, but they select males in accordance to their qualifications as providers and protectors. Males aim to improve their qualifications by seeking wealth and success.

In an affluent society, people lack such orientation, and everything gets confused.

Sexual attractiveness in societies of economic need

In societies of need, sexual attractiveness has a lot to do with wealth. And in societies of need, every capable human, man or woman, has a realistic theoretical chance to improve his or her sexual attractiveness by becoming richer. The chance is tied to advancing time. This is why in societies of need, there is negligible agism.

But in societies of affluence, sexual agism is a big dilemma because sexual market value is tied to physical attractiveness, and youthful looks are a major component of physical attractiveness. It means that everybody, women and men, experience a decline of sexual market value as they get older.

Unfortunately, for women, the decline sets in much earlier then for men, at an age around 20, and the decline curve is steeper. Depending on the fabric of a society, and the mind patterns of respondents, the onset of the steep decline of physical attractiveness in men can be delayed by ten to twenty years. But it sets in, nevertheless.

Cosmetic surgery and related procedures can engineer a delay in this decline of attractiveness. This is why cosmetic surgery isn’t just a matter of personal vanity. Cosmetic surgery has much more of a social dimension, and much more ideological impact on the world than, for example, kidney transplants.

Love and sex in arranged marriages

In a large part of Asia, marriages are still arranged by parents and families. Arrangements are often made on rational grounds. Statistics show that arranged marriages are no less happy, and even more stable, than so-called love marriages. Mothers have comforted their young daughters by the time they where married off that they don’t have to worry; love will come by itself. And so it did.

Love is the psychological result of extreme closeness. As long as the two in an arranged marriage treat each other decently, and as long as the social foundation is sound, love indeed will usually evolve. Sexual intercourse is the extreme closeness out of which it results.

As long as ideas of a sexually fulfilled live for the woman don’t disturb such unions, they are often harmonious. This is because in traditional societies, women are in the belief that sexual satisfaction is something largely for men.

But in some countries, Western influence has provoked a change of mind. Women’s magazines publish articles about the sexual satisfaction of women, thereby raising expectations. Young wives who previously thought that nothing was wrong with them, would now wonder why they don’t experience those contractions called orgasm with their husbands.

Whether better sex makes for better love, is still an open question. Raised sexual expectations of women have the common characteristic of making a large number of men feel like losers. This results from the fact that traditional sexual techniques are usually inadequate to fulfill the expectations of women.

In traditional Asian societies, women who have low sexual expectations, would easily comply with definition of love as accepting just one man. Traditionally, they are not only faithful in deed but in thought as well. They often enough wouldn’t even dream of another male, regardless of whether they experience sexual satisfaction with the one they are with, or not. To achieve this dedication on the part of a woman in a free market economy of sex and love, is, of course, much more challenging.

The advantages of poor societies

In free market societies, each individual has a sexual market value that influences his or her success rate. Positive attributes are, for example, attractive appearance, youth, wealth, skill, status.

Attractive appearance and youth are more important in comparatively rich societies where the economic needs of everybody are met easily. In poor societies, wealth is more important in determining sexual market value. In traditional societies, it may be caste.

Kreutzian ideology advocates poor societies. In poor societies, anybody with adequate intellectual capabilities has a lifelong chance to raise his or her sexual market value by becoming richer.

In rich societies, individual wealth is less important, and sexual market value depends more on factors like physical appearance and youth. Cosmetic procedures afford a certain amount of redress against the decline of physical attractiveness, but it doesn’t go very far at current modes of production. For those with superior intellectual capacities, it falls way short of determining sexual market value by wealth.

That in rich societies, older men with superior intellects have a lower sexual market value than rather stupid young men does not bode well for the future of rich societies.

The poverty-sexuality connection

In modern societies, the female children of well-off families oftwn grow up in an environment protected from sexual seduction.

On the contrary, the female children in poor families, especially when both parents work, are more likely to be sexually active at an earlier age.

Poor societies tend to be more sexual than rich societies, as typically, rich societies allocate a good part of their resources towards “protecting” young, especially female people from sexual initiation.

Rich societies also allocate a good part of their resources on controlling their subjects, so that they do not engage in illicit sexual conduct.

Biology can explain why wealth is sexually counterproductive.

In human evolution, there has always been a trade-off by which the females granted sexuality in exchange for protection and material support.

If females are rich (including daughters of rich parents), or if societies offer a high degree of protection, than females lack reasons to enter sexual relationships for material benefits, or to have a protector.

Societies of great affluence and societies in which the public institutions guarantee safety are unnatural, and thus not supportive of human happiness.

Kreutz Ideology analyses the evil of wealth and advocate poverty.

The advice of Kreutz Ideology is as reasonable as the recommendation from physicians that people better eat less to avoid obesity, even if they can afford to eat plenty.

Unwarranted restrictions to population growth

A limited, even negative population growth makes a fine female strategy. It reduces the percentage of young women, such raising the sexual market value of women who get older.

A male public sexual strategy regarding population growth would be to put few or no restrictions on it.

It is a misperception anyway that mankind has to implement policies to limit the growth of its population.

It is a misperception because it assumes that mankind could control nature.

Whether mankind wants it or not, not mankind, but ultimately nature will control how many humans are too many humans. If mankind grows into too many people, there will, repeat: will, be events that downsize the number of people. No need to worry: mankind will never be too many people per se.

There may be too many people (by human judgment) for certain political goals. China imposed strict population growth restriction policies in the 1980 because a restricted population growth is good for national development.

Raising children consumes a lot of manpower, as well as resources. Societies which have low population growth rates can, at least in the short run, achieve more economic growth, because women can easier be integrated into the workforce.

But economic development is a dubious quality. People in rich societies are not happier than in poor societies. Of course, it’s good for anybody’s ego to be richer than one’s neighbor.

But all in all, rich human environments are boring. To live among comparatively poor people, and among people with a comparatively high rate of unemployment, and in crowded conditions, and in an environment with many children, is more charming than to live in a comparatively rich environment.

Most people strive to improve their material environment. And while many people have an obscure feeling that they were happier when they were poorer, most people probably can not articulate what went wrong when they became richer. They think that because they are richer, they should be happier, but they are not.

Most young people who run away from home enjoy their freedom. For many of them, life after running away is an exciting adventure, even if sleeping rough or in abandoned buildings isn’t as comfortable as in the bed at home.

Many young adults go traveling, often equipped with backpacks, and sleep in dirt-cheap, and dirty, accommodations. And still, when they think back later, they consider these travels as one of the best times in their lives.

Many travelers enjoy traveling to poor countries. They encounter there a friendliness that is different from the polite helpfulness of rich countries.

When people read books, they are often more attracted to tales of vagabondage than to tales of orderly, established lives.

So why do so many people organize their lives in the orderly, uninspiring fashion? Why do they not avoid the wealth trap?

It can be assumed that poor and crowded conditions are more appropriate to the human mental archetype than golden-cage conditions. And it can be assumed, furthermore, that a generation mix in which children are most numerous, and youth are second most numerous, and young adults are third most numerous, and adults are fourth most numerous, and old people are least numerous, is what human minds feel is natural.

Of course, mankind has been very successful, at least in principle, in fighting premature death, so if humans do not restrict reproduction, the number of people keeps on growing.

But being alive is not a value in itself. A comfortable death, and before that, during one’s lifetime, optimal sex, are values in themselves.

It is the wrong strategy to focus too much on ensuring that everybody reaches the age of 79. Yes, people have an instinct to prolong our lives for as long as possible. But for a very large percentage of people, not dying earlier means not dying early enough.

Most earth can support 100 billion humans. In crowded conditions, not in golden cages.

Nature itself will decimate the number, in case earth can’t support it. There is no way (NO WAY) that mankind could prevent this. Because mankind itself is part of nature, not a god controlling nature from outside.

Is it acceptable that nature will eliminate billions of people to correct overpopulation?

A stupid question! Every century, billions of people die. They die anyway, always died anyway, and always will die anyway.

There cannot be a categorical (moral) imperative to prevent human death. The only ethical concern can be to prevent suffering.

Sexual unions of economic benefit

Wealth is a golden-cage trap


On the individual level, too much wealth is not beneficial in any current society. In any current society, if people are really wealthy, their wealth takes away their freedom, in a very practical, or impractical way.

Substantial wealth attracts attention, both politically and by the media, and envy by neighbors and the consumers of mass media. Attention and envy result in social control.

The only real values in life are a comfortable death, and before that, during one’s lifetime, optimal sex. To possess a luxury villa, even with its own golf course, is no genuine value. Not if it’s a golden cage.

Most very rich men and women, and most famous men and women, have bad sex. Their richness or fame overly restricts them: paparazzi, or the press in general, take good care that wherever they go, they will behave (because they have a reputation to lose). There are few opportunities of the only kind that matters: new sexual opportunities.

Wealth, in current societies, only is useful if it is hidden wealth. If one can live one’s life without being under surveillance, but have the resources to experiment where one wants to live, or to live parallel lives. But one can not be as rich as Bill Gates, or any other billionaire, and keep one’s wealth a secret. Thus, to be rich is an asset only to a certain point, and after that, in current societies, it becomes a liability.

Known wealth and fame are counterproductive not only for sexual opportunities but also for the primary aspect that really counts in life: a comfortable death.

One may look at poor Ariel Sharon! Any other person they would have permitted to die a comfortable death from such a massive stroke. But Ariel Sharon was kept alive by medical technology because he was an important politician.

He was placed in an artificial coma, and when doctors reduced the amount of sedatives, they proudly proclaimed before TV cameras: Ariel Sharon responds to pain stimuli!

Yes, one can imagine him strapped to the wires of a neurology professor, just like a laboratory chimpanzee, and when the professor sends a voltage through the wires, then they both respond to pain stimuli: the lab chimp and Ariel Sharon after his stroke.

To marry too rich is just as bad as becoming too rich in one’s own right. It’s a circumstance that can easily result in neuroses, which Sigmund Freud tried to cure. Rich, gold-caged wives were Sigmund Freud’s primary patients. The wives of poor men (who were not kept in golden cages) also had problems, but they did not get the mental disorder called neurosis.

Neuroses typically develop in a materially rich environment, which is overly organized. Inappropriately organized. There is a definite connection between the richness of an environment, and the degree to which it is wrongly organized. Organizing an environment requires material resources in the same manner as in physics, any kind of order requires an input of energy.


Unfortunately, whenever a current human society gets richer, it is more likely to organize itself inappropriately rather than in an appropriate manner.

For example in the Muslim world. While there have been poor Muslim societies that also were repressive, the likelihood of repression in Muslim societies by and large is proportional to the degree to which a country has achieved wealth.

Thus, Saudi Arabia, Kuwait, and Brunei are more repressive than Morocco and Indonesia. Repression and social control require resources, which poor countries don’t have.

It’s often better for the citizens if the countries do not have the resources needed to proceed too far on the organizing path.

People usually are not aware of what they want. Furthermore, they often lack the intellectual capacity to understand what is good for them, and for this reason, it is often better if a government, especially a democratically elected one, doesn’t have the material resources to implement too many policies, even of a kind the people presumably want.

One can meet many Saudi Arabian men who are so frustrated with the situation in their own country that they regularly go abroad for sexual adventures. But at the same time, they express that they are Muslims, and that Saudi Arabia is organized appropriately along Islamic rules. It’s an anachronism that many Saudi men are not capable of resolving intellectually.

If their country would be poorer, there would be an increased probability that this anachronism would not develop, or at least not develop in as pronounced a manner.

While people want to be protected by a state, they also don’t want to be restricted by a state. For the people, it is often best if a state is just rich enough to protect its citizens, but not rich enough to organize much more.

There are many more cases in which a country’s richness has resulted in an environment less appropriate for happiness, compared with when a country was less rich. Like Singapore.

People used to live in shop houses, often with less than adequate sanitation. These shop houses also functioned as work spaces, and they were so crowded that many activities took place outside the shop houses, in the alleyways.

But the Singaporean government has striven for years to provide modern living quarters for all its citizens, and that’s what they have achieved. Most Singaporeans now live in flats, and the members of the older generation, which used to be accommodated in crowded condition with their children and grandchildren, have been provided with their own units in high-rise apartment blocks. And instead of communicating with their neighbors and taking part in the daily activities in crowded alleyways, they now pass their days alone, watching soaps. What a fine progress! It’s the wealth trap.

But many of these old Singaporeans don’t know what to be discontented with. The Singaporean government watched over the country developing from Third World into First World (that’s how they say it) in about 30 years. That can’t be bad! To be rich can’t be wrong! And the governing political party is reelected with huge majorities every time Singaporeans go to a poll.

Elections! Conventional theory presumes that people know what their interests are, and vote in accordance with their aspirations. But most people cannot articulate, not in words and not even in mental images, what they want, and still much less what is in their genuine interest. Singaporean elders who feel bored in their flats will not understand the wealth trap, and continue to elect the government that made the country rich.

In Southeast Asia, many backpackers prefer the poorer countries: Vietnam over China, Cambodia over Thailand, Indonesia over Singapore. They think that in the preferred countries, the people are friendlier. They do not realize that they like these countries because they are poorer, and this means, most of all: less organized. There is much more charm to the disorganization that comes with poverty than to the order that comes with richness.

There furthermore is a clear tendency that the pleasures which are pursued in poor countries are more genuine than those that are emphasized in rich countries. Because in rich countries, people have money to spend, they are consumers. Consumers are targeted by those who want to sell something.

But industrially manufactured pleasures (ranging from video games to soccer matches, and from Hollywood dramas to TV shows, or from hair styling to show-off cars) are ersatz pleasures. In order for people to be paying consumers of ersatz pleasures, there must be a certain degree of deprivation when it comes to genuine pleasures (sexual satisfaction).

There is a massive commercial interest in desexualizing society, or rather: in attaching “sexuality” to consumer products, rather than letting people have uncomplicated sexual intercourse.

This all contributes to the wealth trap: that people are less happy when they are rich than when they were poor. And less happy in their rich societies than they were when their societies were poorer.

The pursuit of sex in primitive societies

Only sexual desires and sexual fulfillment overcome, at least emotionally, the senselessness of human existence, which hopefully ceases with a comfortable death. This philosophy is genetically encoded in the human biological setup and thus it is a natural philosophy. People can live by it without understanding any philosophy.

But are humans in a “more natural” state of existence (a less technologically refined world) closer to living in accordance to this natural philosophy?

They are not.

Humans in primitive societies are preoccupied to such a high degree with managing their daily lives that they often have little time to pursue the ultimate goal of heightened sexual desires and sexual satisfaction. Exceptions are chiefs and emperors.

“Managing their daily lives” meant: find something to eat, find some shelter, stay safe from wild animals and human enemies, and try to cure one’s many diseases and poor health.

And then: to cope with limited knowledge, and all the superstitious beliefs that polluted the minds of people in primitive societies.

Among them: do to many ejaculations drain a man of his “life force”? Does male contact with menstrual blood cause venereal disease? Are all widows witches? Is extramarital sex punished after death with time in hell?

For the most time of past human existence, our brains, with some, albeit limited, cognitive functions, have been a considerable burden in the pursuit of making sense of our lives.

By all we know, monkeys, dolphins, and elephants don’t have this kind of problems.

Why making poverty history is not in the interest of humanity

It is hard to predict whether ever, and if yes, when, we will live in societies, in which poverty is history; in which the basic material needs of every person, such as food, shelter, and basic medical care, are met.

Theoretically, such societies are possible. They are, because quite probably, the sources of energy, which mankind can tap, are non-depletable: while we will run out of fossil fuels, there are many other forms which are currently considered “alternative” but have the potential to become mainstream; and quite likely, many new forms of usable energy will be found.

Energy sources


Thus, because it is unlikely that we will ever run out of energy, there exists the theoretical possibility that in the future, not only will poverty be history, but beyond that, we all live in affluent societies.

The question is whether, or to what degree, we would experience such societies as positive. And if we do not experience them as positive, the question is whether or not there will be people who will destroy affluence, out of boredom, or because they expect to benefit from a situation in which hardship is widespread. Or whether we will be ruled by governments who can tune societies so that problems associated with too much affluence will not occur.

To evaluate the options, it helps to be aware that human character expressions, and even human emotions, are, not exclusively but to a certain extent, offshoots of economic conditions. More specifically, certain character traits and emotions that we rightfully cherish are related to economies of need, rather than economies of affluence.

Among these character traits and emotions are: solidarity, friendship, and even love.

When people are poor, they believe that everything will be better when they are richer. But once they are richer, they realize that they are not happier. How can that be? To most people it doesn’t make sense, so once they are richer they try to convince themselves that things are better, even they don’t feel better.

However, that affluence doesn’t make people happier (just as overeating doesn’t make them healthier), is well established in scientific research.

Desire to Be Rich and Famous Called a Sure Path to Discontent


Even in China, people actually became not happier by becoming richer:

Money does not buy happiness: poll

http://english.people.com.cn/ 200501/13/eng20050113_170468.html

In pre-unification East Germany, many people experienced a high degree of solidarity. No, it was not a feeling of solidarity with the government, which the Communist government would so much have appreciated. It was the solidarity of those who were poorer than the other Germans, those in West Germany. They could not afford BMWs, only Trabis, and the East German jeans just didn’t fit. But they had a higher affinity for solidarity, and solidarity felt good.

This is from a CNN article about nostalgic feelings among former East Germany citizens:


“Under the former regime, people looked out for each other, explains the owner. Living under a dictatorship and standing in long food lines created a feeling of solidarity. “You could depend on each other,” he says, “now it is money, money, money.”


Ex-East Germans nostalgic for communism’s simpler life

http://edition.cnn.com/WORLD/ europe/9911/09/wall.nostalgia/

After reunification, the basis for the specifically East German solidarity was gone, and with it the feel-good effect. Of course, everybody who wants to can now go to the former West Germany, and buy brand-name jeans. Or rather, the brand name jeans that previously were available only in the former West Germany have now made it to East Germany. But are the people happier?

As indicated above, many positive human emotions do relate to negative social conditions: solidarity among the disadvantaged, sharing among the poor, friendship among those in need, and love among those who face an adverse world.

On the other hand, when negative social conditions are removed, we often see a rise of unpleasant human emotions which typically are absent among those who live in negative social conditions: cynicism, nihilism, destructivism (random expression of destructive behavior). Depending on certain other factors, there also is the likelihood for “golden cage” symptoms, such as depression and neurosis.

I would like to strongly differentiate between two kinds of negative social conditions: the lack of affluence (poverty), and the absence of safety (danger). Some of the effects of economic misery and of danger are equal, but others are contrary to each other. And I will argue that a reduction of affluence may be a valuable tool to engineer desired emotions, while a reduction of safety result in entirely negative patterns of emotions.

In situations of both misery and danger, people are, because they will benefit of it, more likely to develop solidarity and friendship.

However, in situations of danger (because there will be a higher level of general distrust), people will form smaller units. In situations of poverty, on the other hand, emotions of solidarity and friendship will likely have a much broader base.

Even love relationships reflect social conditions. In general, negative social conditions, misery and danger, are more conducive to love relationships than are affluence and the absence of danger and violence.

However, danger and violence (or the danger of violence) will result in a love relationship attitude that is grossly different from that caused by a certain level of economic misery. Danger and the threat of violence makes people emphasize monogamy, while misery can result in promiscuity.

See the following link for psychological research on the different effects that poverty and danger have on children:

Economic Status, Community Danger and Psychological Problems Among South African Children

http://chd.sagepub.com/cgi/ content/abstract/8/1/115

But not only are social and economic, conditions responsible for the character traits and emotions we develop; social conditions also are responsible for the arena in which humans compete with each other.

There is a biological basis for competition among humans, and it comes down to competing for sexual partners.

Darwin sensed “male competition and female choice”, but even that view was an offshoot of the social conditions he, Darwin, lived in. More neutrally, I would talk of male competition and female competition.

19th century socialists believed that by abolishing private property and emphasizing the creed “from each in accordance to his abilities, to each in accordance to his needs”, they would abolish competition among people. But rather, moving competition out of the material realm leaves people disoriented.

To compete by trying to provide better material conditions is a psychologically easy setting. Even people of limited intellectual capacities can understand that those who provide better material conditions will be more successful in finding sexual partners. Thus, a certain level of economic need makes people industrious, and brings out character traits that are supportive of improving material conditions: not just industry but also reliability, interest in furthering one’s education (because it will result in better economic opportunities), friendliness (because it entices people to become a buyer of goods and services).

When humans compete with each other by trying to be economically more successful than others, the world is simple. However, the positive effects on attitudes will only be present up to a certain level: a level well below affluence. Furthermore, the positive effects will also only remain present for as long as the competition is restricted by definite rules. Most importantly, violence and the threat of violence must not be allowed to provide a competitive edge.

Kreutz Ideology has a more differentiated approach to the reverse application of materialism (change social conditions to effect certain character traits and emotions) than Marxists who believe, naively, that simply abolishing private property will solve all contradictions.

It’s anyway not a question of who owns property but who controls it.

Fine-tuning social conditions in order to effect certain valuable character traits and emotions is a highly sophisticated endeavor, and it cannot be handled well by governments who result from Western-style democratic elections.

If the intention to create societies that are optimally suited to enjoy optimal sexual experience, and to end their lives in a comfortable death, we want to foster certain human character traits and emotions.

To maintain or enhance character traits and emotions such as solidarity, friendship, and love, we have the option to either allow a certain level of inherent poverty, or of inherent violence.

But violence, even low-level violence, is detrimental to both, the likelihood of optimal sexual experience and the likelihood of a comfortable death.

On the other hand, to maintain a certain level of poverty favors human interaction on a broad basis, for the purpose (and the pretext) of solving economic problems.

Furthermore, maintaining a certain level of poverty within societies firmly directs competitive behavior towards economic goals: the desire to purchase certain products, even luxuries. If a certain level of poverty were not maintained, the competitive impulse would likely show in a rather irrational fashion, such as conspicuous consumption.

How people compete through wasteful consumption has been analyzed already by the US economist Thorstein Veblen in his book, published in 1899, The Theory of the Leisure Class.


If people cannot profile themselves well through their pursuit of material successes, they move into unpredictable arenas that are harder to control: drug abuse, adherence to destructive ideologies such as punk, or football hooliganism.

Furthermore, maintaining a certain level of poverty can have a decisive effect of counteracting age discrimination. It can be a desirable eigendynamic in societies that younger people enter sexual relationships with older people because older people could provide economic assistance.

Like much else which is said in this article, this idea is not new. You can find parallels in John Kenneth Galbraith’s “The Affluent Society”, published in 1958.

Affluence and Its Discontents

http://www.washingtonpost.com/ wp-dyn/content/article/2006/05/09/ AR2006050901214.html

John Kenneth Galbraith

http://en.wikipedia.org/wiki/ John_Kenneth_Galbraith


For male sexuality, rich and developed countries are a golden cage. It’s an automatism that is hard to beat. It’s an automatism in democratic countries like Sweden, and in undemocratic ones like Saudi Arabia. Where there is wealth at the disposal of governments, people will be regulated. And male sexuality will be. But liberty depends on the absence of regulation.

Wealth will be generated. It’s an automatism embedded not just in the fact that all human individuals aim to improve their own conditions. Ultimately, it is embedded in the fact that self-replicating molecules improve the environment for their self-replication.

Humans are not ants. Self-cognition allows humans to recognize that there is no genuine value in creating ever more organized societies. Value is only in an individual comfortable death, and before that, during one’s lifetime, individual optimal sex. Too high a level of social development and public wealth is, by all experience, detrimental to the optimization of sex.

The logical consequence is to oppose overzealousness in social organization, and, on a global scale, to block Third World development.

In Third World countries, the absence of public wealth currently puts limits on liberty-curtailing social organization. But the more Third World countries develop, and become richer, the more liberty-restricting they become.

All the more are Third World societies conducive to personal freedom the less prevailing there is consensus about a common good.

Self-cognition allows us the knowledge that humans are individuals, not part of a greater purpose. Thus, striving for one’s own benefits is what makes sense, and not striving for the good of mankind, or the good of one’s fatherland, and not even the good of one’s family.

For such self-cognition, and its practical consequences, Third World societies are the better frame. But only as long as a low level of wealth persists.

Personal interests instead of a common good

Ultimately, because humans have an elaborate self, humans are individuals. The elaborate self is based on individual emotion-tagged memory, individual thoughts, and individual motivations. And every human dies his or her own death.

Humans, of course, live in societies for mutual benefits. But it is an intellectual fallacy, and an illusion, to attribute life to social formations or societies. Families, clubs, political parties, educational institutions, or societies, or nations don’t have a life, even though they have processes that look like digestion (the consumption of goods and the disposal of waste) and reproduction. Social formations even have stored knowledge (in the form of books) and immune systems (in the form of ambulances).

But social formations don’t have motivations. Only individual members of social formations have.

And social formations don’t have emotions. Only individual members have.

However, the more cooperation there is in social formations, and the more individual members of a social formation identify with a certain social formation, the more successful the social formation will likely be. The ultimate proof for identifying with social formations, or societies, or nations, is the willingness to die for it.

On a less dramatic scale, the degree in which individuals believe in a common good, and are willing to subordinate themselves to a common good, will determine the competitiveness, the success, and the wealth of a social formation, society, or nation.

Unfortunately, this success further de-individualizes such social formations, societies, and nations, and it does so not only theoretically, but with many practical implications. These social formations, societies, and nations curtail personal freedom; personal freedom gets sacrificed, and commandeered, for an illusionary common good.


Most rich nations are in the North of the globe, and most poor countries are in the South, but it’s not geography that causes wealth or poverty. After all, Australia and New Zealand are part of the Southern hemisphere, and both are rich. One couldn’t say this of Papua New Guinea, which is the country closest to Australia.

A superficial view is to blame racial differences. Black Africa is the poorest and most disordered part of the world, and Haiti, with an almost entirely black population, is the poorest country of the Americas. But the coincidence is accidental.

What makes some countries rich, and others prone to poverty is not related to skin color or racial factors. Many immigrants from poor nations do very well in the US and Canada (though both countries are likely to make immigration easy only for quality people from Third World countries).


It is also not the presence or lack of natural resources that makes a country rich or poor in the long run. Japan is a country with very limited natural resources, and it has been the richest country in Asia for a long time. On the other hand, it is easy to predict that some Third World countries that currently are rich because of immense reserves of natural wealth while not being burdened with large populations, will slide back when the natural resources are depleted.


But why are the people of some countries doing well, in spite of the destruction brought by lost wars, and in spite of the lack of natural resources, or an unfavorable climate?

There are many aspects that determine how well, or haw badly, a country will fare economically.

Some aspects relate to the attitudes of people (and the roots of such attitudes can date back many generations). But sometimes, it’s just of a matter of the political system (like in the case of North and South Korea).

Educational systems certainly play a role. Richer countries typically have better educational systems, and the discrepancy normally reaches back more than just a generation or two.

Furthermore, in some cultures, parents and the society put more value on education than in others. Societies that have been influenced by Confucian teaching, from Singapore to Korea, will likely feature more educational drill than, for example, Islamic societies.

As in protestant Christianity, societies guided by Confucian teachings will also be more likely to regard business success as a consequence of righteousness, thus propagating an ideology that is conducive to the accumulation of riches.

One aspect that determines the likelihood of economic success in a given society is the emphasis, or lack of emphasis, that is put on the common good. This emphasis can be measured by the degree to which, emotionally or consciously, people agree that a common good justifies restrictions on the individual, including oneself. It could also be described as the degree to which the members of a society are willing to forego individual advantages if thereby a larger advantage is secured for the community.

A cultural mentality that emphasizes self-sacrifice for the common good has played a major role in the economic development of Japan and other East Asian nations in the second part or the 20th century.

From the perspective of the individual with advanced self-cognition, emphasizing the common good (and therefore solidarity) sometimes makes sense, but ultimately it doesn’t. When emphasizing the common good results in an advantage for the individual during his lifetime, it is philosophically sound for the individual to act in solidarity. When such an advantage cannot be derived during a person’s lifetime, or when such an advantage cannot be realistically expected, it makes better sense for the individual to emphasize his or her own good, and not the common good.

From the perspective of a society as a whole, is may be better when individual members of a society always emphasize the common good, even when it would lead to self-destruction. It is for this anachronism that sometimes, societies based on an irrational ideology, even a foolish religion, can be stronger, and economically stronger, than societies in which the people have a philosophically more sound approach towards the question of when to emphasize the common good, and when one’s individual advantage.

While lip service is paid to the common good anywhere around the globe, the degree to which individuals are put under restrictions, or choose self-restriction, for the common good varies from society to society.


If a society is ethnically homogenous to a very high degree (as are, for example, Japan and South Korea), it will be more likely that individuals will strongly identify with the community, and thus be willing to emphasize the common good.

The opposite situation exists in many countries of sub-Saharan Africa where the borders of countries have been determined by colonial European powers. In a worst-case scenario, newly independent nations were made up of two major ethnic groups who have been bitter enemies in pre-colonial times, and who then competed for dominance over the newly independent state. Such creations have spelled humanitarian disaster in various central African countries.

Better off are countries that have just one dominant ethnic group, combined with a multitude of smaller ethnic groups.

However, any country that is fractionated into ethnic groups that not only compete with each other but also hate each other will make identification with a common good more difficult than a country with an ethnically homogenous population.

The lack of ethnic homogeneity, to a certain degree, explains why the economies of countries of sub-Saharan Africa fare so poorly. Africa is by far the ethnically most fractionated continent of the earth, and practically no country there has boundaries that match ethnic territories. The people primarily identify with their clans, and beyond their clans, they identify with their ethnic relatives (by and large those who speak the same language). People don’t identify with their central governments, and not even with the organizational structures of the town they live in. This creates an atmosphere that isn’t conducive to economic development. Hence, these countries are poor and will likely stay poor.

In spite of the rules and restrictions, governments in African countries try to impose, the sociopolitical and economic systems of many of these countries are best classified as radically liberal. They are so liberal that even physical violence is a tool of commerce. And because being out of power often is synonymous with being repressed, a common attitude towards political change of those in government is to not accept it if one can avoid it. Any party or politician will subscribe to democratic principles if they help into power or preserve power. But if democratic principles favor opponents, the principles are abandoned, not the claim to power.

It is an attitude shared by many a common man and many a common woman in Third World countries. Most people in Third World countries have a good sense on what is advantageous for them and what isn’t, and they don’t have qualms to abandon principles or change sides when it is advantageous for them.

The above also explains corruption. Corruption is not just a problem of political systems; it’s an attitude problem in countries where people are little inclined to accept personal disadvantages for the common good, or where they are quick to take personal advantage at the expense of the common good.

For many ethnically fractioned Third World countries, especially in Africa, an important first step for economic development would be the creation of smaller countries along ethnic boundaries, as this would likely allow a country’s people to better identify with a common good.

The trend towards smaller countries of course already exists in the Third World. Newly established countries include Eritrea and Timor (with Somaliland a candidate in line), and civil wars or low intensity conflicts for independence along ethnic lines are fought in many parts of the Third World.


Countries with respected traditional authorities are in a better position to be wealthy nations. In countries like Thailand and Japan, where monarchies are revered, they contribute to the identification of individual members of society with a common good, represented by the monarchy. By contrast, many of the poorest countries of the world are so-called republics where there isn’t even a respected presidency.

Yes, there are numerous other factors that determine economic success; but other factors being equal or just comparable, the degree to which the individual members of a society emphasize the common good reliably predicts how well a society will fare economically.


One can measure the degree to which, in daily life, the individual members of a society value the common good through a simple indicator: road traffic

When a large number of participants in road traffic are willing to give way because it makes sense for traffic flow overall, people uphold the common good versus individual advantages. The opposite is a me-first attitude, even at red lights. Traffic chaos indicates little respect for the common good, as well as the inability of the authorities to implement rules of the common good against me-first traffic participants. Either way, traffic chaos indicates a decreased likelihood for successful economic development, while countries in which road traffic discipline is observed will usually do much better.

Traffic discipline is excellent in Northern Europe and North America, which goes hand in hand with countries in these locations being the richest in the world. Traffic discipline is better in Bangkok than in Manila or Jakarta, which is in line with the development progress in the respective countries over the past decades. Traffic rules are largely ignored in much of sub-Saharan Africa.

Road traffic conditions are an easily observable overall indicator for the likely economic development path of a country in the coming years. In Third World countries, the degree of observance of traffic regulations corresponds fairly well to the economic development potential. In general, one will find that the less the people of a country are willing to put the common good ahead of their own personal advantage, the less a country will develop economically.


Societies are all the more likely to prosper the more its members are willing to emphasize the common good over individual advantage, even to the point of self-sacrifice. From the perspective of self-cognition, on which Kreutz Ideology is based, this is wrong.

Christianity and Islam have both heavily benefited from the willingness of its disciples to give their lives for the ideals of their religions.

However, just as a genetic trait doesn’t become philosophically true because it procreates itself, a philosophical idea doesn’t become any more sensible because it gives its followers the strength to out-compete those who have other philosophical ideas.

Once people have achieved enough self-cognition, and are aware of their individual deaths, people realize that the only sensible individual values are optimal sexual experience, and after that, a comfortable death.

Genes, however, have only one interest: to reproduce themselves.

People know that it is their interest to avoid suffering. However, the interest of genes is to reproduce at all costs, at any magnitude of suffering.

It is therefore quite obvious that there is a fundamental conflict between individual interests and the interests of genes. Individual interests make philosophical sense, but it’s genes that form the next generation, and it’s in their interest to negate the cited philosophical truth.

That lunatic religious belief systems can force themselves on societies doesn’t make them any more true.

The same is applies to over-emphasizing the common good, or any form of religious, political, or military self-sacrifice. Al Qaida a suicide bombers, Catholic martyrs, and Japanese kamikaze pilots… all cases of misguidance.

Just as the medieval Irish mayor James Lynch in England who himself executed the death sentence against his son Walter because he had slain a Spanish foreigner.

The Mayor who hanged his own son

All for the sake of justice, a presumed common good.

Logically examined, many European cultural values fall into the same category of a lack of mental health.

This includes Kant’s categorical imperative, an attempted philosophical proof for moral principles. The categorical imperatives can be translated into simple axioms, for example that one ought not to do to others what one doesn’t want done to oneself. But there really is no logical foundation why anyone should not want to do to others what he doesn’t want done on himself. It’s like trying to convince cats not to eat mice because they do not want to be eaten by dogs.

Nevertheless, Kantian philosophy, just as Christianity, both of which result in an over-emphasizing of the common good, have contributed to the cultural and economic supremacy of the West, of which the current world order still is a legacy.

Variety in the modes of sexual conduct

What do women want? What do men want? What are the best sexual strategies? How should a person present himself or herself, what can a person do to have optimal sexual opportunities.

There is so much variety among different social environments, that whatever the rules for success might be in one environment, chances are they won’t apply to another one.

Among Asian societies, the differences are much more pronounced than in between European societies. This is not just the case for such macro-cultural aspects such as language, script, religion, and form of governments.

The modes of sexual conduct also vary greatly, and with it, the settings in which Western men will best have sexual success..

In every Southeast Asian country, one meets Western men who have chosen that particular country because they are convinced that for sexual relationships, the country they have chosen is best.

But they are just optimally adapted to one country. And the modes that work best in Thailand are completely wrong for Indonesia, and if you want to find in China what you have in Cambodia, you will be very disappointed.

The differences among the countries in Southeast Asia are fundamental. But a Western man can have satisfying sexual relationships in each of them. Provided they know what to look for, and provided they don’t look for the wrong thing in the wrong country.

Adapting to a specific country can take many months. When those who have previously adapted to one Asian country move to another one, they will invariably try the same patterns that worked so well in the previous country…and fail miserably.

Sexual culture can be changed quickly and easily

Most people think of culture, including sexual culture, as something that has evolved over millennia.

But, why, then, is there often a marked change of culture, including sexual culture, when one crosses national boundaries. Clearly marked boundaries as we know them today are a rather recent development in many parts of the world.

Earlier empires, until as recent a time as pre-World War II, in most parts of the world didn’t encompass definite areas throughout which their governments uniformly exercised their authority. Rather, they exercised strong authority in their core areas, while towards the edges, their authority fizzled out.

In many parts of the world, clearly marked boundaries only exist for a few decades, but they have already resulted in grossly diverging cultural developments, for example between Vietnam and China, or between Thailand and Malaysia.

Culture, including sexual culture, is an offshoot of the laws a government enforces over an area it controls. Cultures are easily changed within just a few years, and the changes can be radical indeed.

Japan experienced a significant change of culture within just a few years between 1939 and 1949, and so did Germany. There was a total change of culture in China between 1940 and 1950, and during the Cultural Revolution and between 1978 and 1988.

Humans are highly adaptable, and so is culture. Humans anywhere in the world are likely to avoid behaviors that would get them beheaded or thrown into jail, and they will develop patterns of behavior and thought that will be advantageous for them. And voila, the result is culture.

In the US, “sexual harassment” legislation with a strong anti-male bias has had a great influence on US sexual culture. Radical solidarity groups of women do not have to work through the minds of the people to effect the changes they wish for. They only have to have a few laws changed, and the changes enforced by the police. The minds of the people will change all by themselves, and this happens rather quickly.

The minds of people change in accordance to threats expressed by the law, and corresponding to potential perks offered by the law.

Men avoid behaviors and emotions that could land them in prison. Women who become aware that being sexually harassed or sort-of raped (when the rape is only in her perception) will develop behaviors and emotions that could land them huge compensation payments.

Both men and women do not have to be aware of how their emotions change. Their interests will effect these changes all by themselves.

Thus, in a sexual culture in which it is easy to get trapped in sex-related law-suits men will develop sexual docility and women whose vulnerability is socially overemphasized will develop over-sensibility.

It’s probably easier to understand how a permanent threat develops docility, rather than how overemphasized vulnerability develops hypersensibility.

Women who show up at police stations, or report that what started as consensual intercourse all of a sudden became rape, are not mere pretenders, and do not even act willfully in order to collect compensations or settle scores.

It’s rather that the awareness of how easy it has been in many cases for women to collect compensation, or even just to settle a score, leads to an unconscious attitude or preparedness. So, when the opportunity arises to claim sexual harassment or rape, the consciousness of women moves into an “as if” mode, even if everything was consensual.

Humand do not only see what they want to see; they also feel what is advantageous for them, and remember what suits their interests. Some people, when in need of money, can remember very strongly that somebody else owes them money, even if this is false.

This phenomenon explains why the courts in the West have to deal with an ever increasing number of cases in which women falsly claim rape.

In the US, if aman has a promiscuous lifestyle, he is by now better off if he is homosexual. Pursuing a promiscuous heterosexual lifestyle is much more likely to get a man into trouble. Promiscuous females are very well protected.

In hetetosexual rape cases, it’s not quite sure what has to be proven: violence (by the woman), or the absence of violence (by the man). Feminist organizations will always be very vocal in supporting the alleged victim.

A 17-year female can have sex as she wishes, and even expect a lot of non-sexual gratifications without having ever to fear legal reprisals. But her male partners (if they don’t behave in accordance with her wishes) are threatened with lifelong prison sentences.

And what happens if the testimony of a raped woman sends the wrong man to prison for decades? Nothing. She’ll just say sorry. She will never be charged for anything.

Blatant anti-male legal bias is, of course, not restricted to the US. Sweden, a European country where feminists have been calling the shots for a number of years, has implemented, and enforced, legislation by which it is legal to sell sexual services, but illegal to buy them. This results in a situation where, in a consensual transaction, only the usually male buyer can be prosecuted. There, legally, the man in commercial sexual transaction is always guilty, and the woman never is. It’s as simple as that.

If Sweden thinks that buyers are to blame for the existence of an illegal market, e.g. the sex trade, why don’t they try the same approach with the drugs trade. But in the drugs trade, it’s always the sellers who are at fault.

Female strategies and modern female shamanism - messing up male sexuality through the food they serve to husbands

By Serge Kreutz

Modern Shamanism, 2019

Know what you cook!

Traditionally, meals are prepared for an appealing taste. And traditionally, meals are sexually neutral because they are a mix of sexuality-enhancing and sexuality-reducing ingredients.


Women who want to reduce the sexuality of men in their orbit (husbands, boyfriends, sons) have the following options, among others:

Soy products

Red Clover





Curries, because of their strong taste masking any ingredient, can be used to carry a wide range of sexuality-enhancing herbals like butea superba, fingrroot, kaempferia parviflora (krachai dam), goji berries, tumeric, mucuna pruriens (velvet beans), and nigella sativa (black cumin).

Read full article about what to mix into food to mess up a man's sexualiry

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Tongkat ali and modern shamanism for better sex

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Tongkat ali and butea superba

Be informed on how to dose butea superba in a tongkat ali stack

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Read about why you need the tongkat ali / butea superba libido formula

Butea superba, which raises testosterone like tongkat ali, is also used in sports doping

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You should try Thai butea superba for superb sex

Butea superba and your sex life as you get older

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Butea superba in sports doping

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What is the difference between tongkat ali and butea superba?

Butea superba and sexual meditation

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Improve your sex life and your physique with tongkat ali and butea superba

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Powerful testosterone boosters can have profound effects on some individuals

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Why butea superba is at the core of successful male lives

You will find that tongkat ali and butea superba combined is much stronger than each by itself

Tongkat ali and tumeric

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Tumeric, tongkat ali, and butea superba for optimal sex

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Tongkat ali and nutmeg

Read about the great aphrodisiac potential of a tongkat ali / nutmeg combination

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Libido orgasm stack instead of Viagra

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Several herbals in a stacking regimen, including tongkat ali and nutmeg, achieve better results than a single herbal, with fewer potential side effects

Tongkat ali and marijuana

Read about marijuana and tongkat ali extract for meaningful sex

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Tongkat ali, yohimbe bark and the yohimbine pharmaceutical

Yohimbe or yohimbine – which is better

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Yohimbine plus Pfizer’s Blue

Yohimbe combined with bromocriptine or deprenyl

Yohimbe and sleep

Yohimbe Fuel

Review of yohimbe products

Is yohimbine a MAO inhibitor?

Tongkat ali and sirih leaves

Sirih leaves to restore virginity, not just the hymen

Detesting the preference for virginity

What is your virginity?

Tongkat ali, durian, saw palmetto, vitamins

Durian for superior health

You are looking for something better than saw palmetto

Tongkat ali for a healthy prostate and higher testosterone levels

Multivitamins - save your money for better purchases

SPB energy capsules instead of energy drinks

Tongkat ali and amino acids

Carnitine has very little potential for sexual enhancement

Tongkat ali and testosterone

Read why with young males, the task is to reduce, not to elevate testosterone with tongkat ali

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Read why elevating testosterone in young males prone to jealousy may be dangerous, but why for men, not boys, elevated testosterone can make for extremely good, responsible sex

Tongkat ali enhances male sexuality, thus there is potential for conflict

Tongkat ali and the sexual exploitation of women and children

Nomor Depkes and lab reports that show that the 1:200 tongkat ali extract of Sumatra Pasak Bumi raises testosterone

Tongkat ali elevates testosterone, and testosterone controls blood pressure

Tongkat ali and estrogens

Read about how only our tongkat ali and other testosterone enhancement herbals come in special estrogen-avoidance packaging

Our tongkat ali loose extract powder, and our jars of 400 capsules are available in paperbags, to avoid direct contact with estrogenic plastics

Tongkat ali and growth hormone

Growth hormone and the dream of an indefinite lifespan

Growth hormone

Harm’s way

Health and hygiene


Tongkat ali and health risks

Heavy metals in tongkat ali

Genuine tongkat ali is no health risk, even at a generous dosage

But fake tongkat ali has killed numerous people. Better be careful!

For safe sexual enhancement, buy government-approved herbals, use as stack

If you purchased fake allegedly standardized 1:200 tongkat ali extract, you can get a free samples of genuine Indonesian 1:200 tongkat ali extract from us, so you can compare

Sumatra Pasak Bumi ships free samples of genuine 1:200 extract to those who have bought fakes from dubious traders

You want genuine tongkat ali, don’t be gullible

Educate yourself on how to protect yourself against tongkat ali scams

Most tongkat ali on the Internet is fake, and can be dangerous

There are a few things you should be aware of when buying tongkat ali

Tongkat ali and overall health

How tongkat ali improves overall health

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One user’s excited review of Sumatra Pasak Bumi’s 1:200 tongkat ali extract

Tongkat ali and butea superba effects on health

One of the more surprising benefits of tongkat ali is the plants effectiveness against migraines

Buy tongkat ali, not carnitine or any other amino acid if you want to improve your health with supplements

Tongkat ali for a healthy prostate and higher testosterone levels

Tongkat ali and penis size

Size matters

How to have a large penis?

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Impotence or erectile dysfunction

Tongkat ali and orgasms

Your wife can climax. Take my word for it

Female orgasmic fantasies

How women achieve orgasm

The quality of orgasms

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Problems with the female orgasm


An intellectual avant-garde imposing personal freedom

Tongkat ali and sexual jealousy

In praise of unfaithfulness

Instrumental jealousy

The psychology of better sex

A materialistic perspective

Rules of deceit and deception

Manoeuvring and logistics

Dangerous sex

Supercomputers are not life

Tongkat ali and fertility

Tongkat ali improves male sperm quantity and quality

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Spontaneous pregnancies with tongkat ali

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Tongkat ali and weight-loss diets

Chocolate sessions

The tongkat ali diet helps you to lose weight, and stay ideal weight forever

Tongkat ali weight-loss

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What is Chili? An oral sensation but not a taste

What is hunger?

What is kreutzing food?

What is the best weight-loss diet?

What is the Serge Kreutz food philosophy?

Eating techniques

Eat chocolate and lose weight

Why absolutely nothing beats chocolate for weight loss

Coffee and tea - Serge Kreutz style

How to drink wine and cognac

How to eat cheese

Migraine? Consume more cheese!

The gourmet diet - how you can enjoy any quantity of food without gaining weight

Ideal weight forever

The Kreutz food philosophy is a oral aroma therapy

Homeopathic food

Phantom food

The world’s best cook

Sensational curries

The Serge Kreutz diet approach

The Serge Kreutz diet guarantees optimal health

The Serge Kreutz diet in perspective

What are psychological calories?

What are Serge Kreutz restaurants?

Gastric bypass surgery for what?

Tongkat ali cosmetic surgery

Deciding for cosmetic surgery and related procedures

Cosmetic surgery

Engineering youth

Youth instead of immortality

What medical science will achieve before the other “eternal” life

Looking young is being young

Nature, our enemy

Tongkat ali value and trade

Why genuine Indonesian 1:200 tongkat ali extract, unfortunately, cannot be cheap

Gather information on which of Sumatra Pasak Bumi’s sexual enhancement herbals are available on Amazon USA, Canada, and Australia

Once it was gloves, then sugar cane. Now tongkat ali is the world’s most valuable plant.

Sumatra Pasak Bumi has been trading tongkat ali for almost 30 years

What to be aware of when searching for a genuine tongkat ali wholesale company

Have a look at Sumatra Pasak Bumi’s tongkat ali extraction facility.

Sumatra Pasak Bumi sells genuine, natural tongkat ali, not Chinese lab concoctions

Be in the know: while Indonesian tongkat ali has a higher price, Sumatra Pasak Bumi also sells cheaper Thai tongkat ali

If you live somewhere in the countryside, you may want to consider growing your own tongkat ali. We are a full-service tongkat ali company, and thus also sell seeds.

Tongkat ali extract production process

Tongkat ali extract solubility

Major US supplement brands just selling fillers

Tongkat ali and old age

Your life is getting worse. Improve it with Southeast Asian herbals

Life extension with SPB, for great sex until age 100

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Sexual enhancement with a tongkat ali stack and meaning in life

What is aging?

Butea superba, tongkat ali, and how to return optimism to your life

Tongkat ali changes your life and changes your mind: from now on, everything else is subordinate to great sex

Tongkat ali is a proven game changer. Great sex at any age.

As you get older, tongkat ali gives your life a meaningful direction

Sexual stimulation and release is what gives your life meaning

Improving sexual motivation with tongkat ali and butea superba

Great sex doesn’t just feel good. It also feels like the ultimate success in life.

Tongkat ali and the engineering of love not just of sexual function

Tongkat ali users need personal freedom to pursue sexual goals

Wrong priorities you have, if they are anything other than optimal sex

Tongkat ali and suicide

A quality death is unlikely, and we can’t help, but we can help you with a quality life

Plan B

Better alive or dead?

Evaluating drug

The drugs option

Absolutely legitimate

Who is against drugs?

Mainstream monotheistic religions and drugs

Death from opiates

Another view on morphine

Death, swift and painless

What keeps me alive

Tongkat ali and a comfortable death

Engineering a comfortable death

The idea of a comfortable death

Optimal sex and a comfortable death instead of God

Better prepare for death

Managing death

Planning your life, and your death

A realistic reason for fear of flying

Mass air travel only benefits carriers


Tongkat ali and sexual economics

Understanding sexual relationships as trade

The structure of human needs

Sex tourism and sexual economics

Know your enemies, and your allies

Promoting sex tourism?

Ranking better in Third World countries

The importance of location

The advantages of poor societies

Wealth is a golden-cage trap

Why making poverty history is not in the interest of humanity

The poverty-sexuality connection

Sexual economics in violent societies

US messing with sexual economics in the Third World

Sexual economics explains Anti-Americanism

Imagining the destruction of the USA

The pursuit of sex in primitive societies

Sexual attractiveness in societies of economic need

Love and sex in arranged marriages

Sexual unions of economic benefit

Trading help with social, economic, emotional, and sexual needs

Aspects of sexual market value

Sexual infrastructure

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The sexual-market-value dilemma

Sexual market value and female solidarity

Sexual market value and sexual competition

Sexual market value and sexual selection

Sexual market value in Asia

Sexual economics and refugee migration

Democracy not conducive to male sexual economics

Legal systems and sexual economics

Avoiding trouble

Migration from and to Third World countries

Tongkat ali alpha male

You can be an alpha male

Alpha males

Why every man who follows my advice can have a playboy lifestyle

Competitive advantage

How to compete

Competing rationally in an irrational world

Consciousness and cognition

Male solidarity instead of male competition

Tongkat ali male sexual migration

Your most important decision

Relocate with money

Wealth first

On what to spend your money

Choosing the right country

Asia, Africa, or Latin America

Source material: Africa

Chinese and Indian girls

Quick change in China

Best places for Chinese men

Contrasts in India

Hunting in the Muslim world

The other way around in Japan

The best trick for chatting up girls in Japan

Serge Kreutz on Cambodia

Exploits in Cambodia

First-hand report on Phnom Penh

Vang Vieng, Laos – forget it

What you find, and what not, in Thailand

Which country offers what

The best country in East Europe

Language knowledge makes location-independent

Living in Third World countries

Escape civilization

Tongkat ali and Third-World economies

Attracting rich foreigners to poor countries

Foreign investment and development

The trickery of economic aid

Personal freedom as potentially profitable product of Third World countries

Foreign investment in Third World countries

Keeping Third World countries poor

Unwarranted restrictions to population growth

Generating envy of sexual possessions

Generating income in a Third World country

Good times

Tongkatali.org public service: Mobile Internet in Southeast Asia

Mobile Internet access in Thailand

Mobile Internet access in Laos

Mobile Internet access in Malaysia

Mobile Internet access in Cambodia

Mobile Internet access in Vietnam

Tongkat ali and Hobbes’ concept of liberty

Liberty dependeth on the Silence of the Law

Circumventing law

Personal freedom and multiple citizenship

Selling freedom in Third World countries

The anti-freedom United States

Tongkat ali and morals

Read how tongkat ali shapes moral values

Disease and sexual morals

Animal rights and morals

Religions and morals

A dialectical view of morals

Lenient sexual morals for non-violent societies

A gentle society, on practical, not moral grounds

Arbitrary moral values

Sexual arrangements and morals

Moral-values philosophy

Morals reflect interests

Biology of behavior

Tongkat ali and female sexuality

Female promiscuity

Liberating the sexuality of women

Female sexual market value in East Asia

Female sexuality in short supply

Female sexuality

High sexual risk makes women monogamous

Female feedback

Female gene shopping

Your wife… Cleopatra

Understanding women

What a woman needs in life

Tongkat ali and female strategies

Basic rules for females who want to entangle men

One woman, one donkey

Our female sexuality, and the strategic goal to settle in a rich Western society

Strategy for young women in Third World cities

Offering too much sex

The benefits of religious men

Tongkat ali and feminism (whatever that may be)

Emotional debates about feminism

Enriched coffees, teas, and cocoa in capsules for optimal dosing and effects

False female solidarity

Women must act together

Women’s trade unions

Restricting access to female sexuality to increase its value

Preserving the trade value of female sexuality

Protecting the interests of women


Reining in male sexuality

Restricting American men abroad

US International Marriage Broker Regulation Act of 2005

US Congress regulating international dating

Anti-sexual US agenda

Anti-sexual US foreign policy

Sex-negative feminism facilitating violent societies

Tongkat ali and rape


False rape accusations

Feminazi’s rape

How to fabricate rape charges – A short practical guide for women

Tongkat ali and Christian missionaries

‘Born again’ cultural imperialists

NGOs undermining local culture

Language diversity protects against cultural imperialism

American religious lunacy

Truth and lunacy

Priests’ dialectical sex cover

Christian sex priests in Southeast Asia

Colonial mentality and sex priests

Anti-child prostitution hypocrisy

Child prostitutes and paedophile verbal life-porn priests

Child torture, child murder in Africa

The tongkat ali religion

Sacred sex

Read about divine sex with tongkat ali and butea superba


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What produces a soul

Humans and gods

Humans and gods

The metaphysical relevance of sexual enhancement

Kreutz Metaphysics

The essence of Kreutz Metaphysics

Kreutz Metaphysic and jealousy

Kreutz Metaphysics provides hope and focus

Kreutz Metaphysics and gods or God

Kreutz Metaphysics and optimal conditions

Kreutz Metaphysics and other metaphysics

Kreutz Metaphysics and physics

Kreutz Metaphysics, science, and knowledge

Kreutz Religion and universes

The future of time travel, and this is how it will be done

Tongkat ali and the Islamization of Europe

Why immigrants in Europe have all reason to resist integration and assimilation

Independence, a missed opportunity for subversion

Subverting the USA

Making conditions in Europe more favorable for men

IS strategy and torture

Taking over territory

Why some women applaud the Islamic State

Why young adults can favor anti-sexual religions

Why we are winning the Iraq war

Why Bin Laden had an endless supply of suicide bombers

Tongkat ali political theory

Kreutz Ideology and political systems

Constitutional proposal

Constitutions and equality

How tongkat ali pervades all aspects of life, including political opinions

Wrong perceptions about democracy

The disadvantages of direct-vote democracy

The showbiz politics of direct presidential elections

Politics as entertainment: voting for change, anyway

Exploiting sexual jealousy in political careers

Structured representation instead of democracy

Personal freedom, dictators, and weak government

Is warlordism the political model for the future?

Tongkat ali legal theory

Dynamic justice

Criminally liable judges

Laws of proportionality

Violent and non-violent crime

Tongkat ali and the self-destruction of humanity

The necessity, and benefits, of destruction

Humanity will self-destruct

Destruction-preluding corruption

Tongkat ali and freedom of the press

The media

Destructive freedom of the press

Good stories and cheap heroism

Foreigner-bashing in Third World democracies

Over-reporting “sexual predators”

Regulating the media


Tongkat ali and the course of your life

May Kreutz Ideology convince you to pursue sexual satisfaction above anything else

Competent information on how to achieve better sex

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Sexual motivation drives your life. Work for your sexual goals.

Politically guaranteed not correct: Just be a sexual egoist

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Kreutz Ideology, your personal agenda for better sex

Sex for pleasure, not the replication of genes

Life is reproductive behavior and its logistics

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Me and my genes

Conflicts between genes and self-cognition

Our self in the midbrain

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Qualia, emotionally tagged memory


Dismembering the value of life

Drugs and religions

Sexual motivation in roundworms and humans

The human biome

What we are

Why do I exist?

Freie Radikale

Knowledge of purpose

Sexual desire as essence of life

Making sense

What to do

What is the difference between tongkat ali and butea superba?

Maximizing sexual experience

Negative feedback

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Personal interests instead of a common good

US human rights

Searching for excitement or protecting a successful marriage

Sexual culture can be changed quickly and easily

Sexual desires

Sexual exploits

Tongkat ali and the sexual exploitation of women and children

Sexual stimulation and release is what gives your life meaning

Sexuality as principle force in life

Solidarity is for losers

Target of strategies

The amazing reason why you don’t sleep well

The meaning of life

Sexual satisfaction as meaning of life

The purpose of life

The pursuit of sexual joy

De Sade Justine

Career options

Depressed for a reason

What is going to be guaranteed better? "This", of course.

Wrong priorities

An anonymous life of sexual pleasure, and after that, if possible, a comfortable death

Ideology is not science

A lesbian girlfriend

Variety in the modes of sexual conduct

Don’t bother about what is true. Just care about your sexual needs, and what suits them

Products available from Sumatra Pasak Bumi (tongkatali.org)

All Tongkatali.org products available on Amazon (opens as new page)

Kaempferia parviflora (krachai dam) on Amazon

Amazon USA

Kaempferia parviflora (krachai dam, black ginger) extract, 500 caps @ 500 mg, 115 USD

Kaempferia parviflora extract, 800 grams / 1.76 lbs

Amazon Canada

Kaempferia parviflora (krachai dam, black ginger) extract, 500 caps @ 500 mg, 131 CAD

Amazon Australia

Kaempferia parviflora (krachai dam, black ginger) extract, 500 caps @ 500 mg, 160 AUD

Kaempferia parviflora (krachai dam, black ginger) extract, 350 grams, 139 AUD


Ben-Jonathan, N., (2018) Endocrine Disrupting Chemicals and Breast Cancer: The Saga of Bisphenol A Estrogen Receptor and Breast Cancer pp 343-37720 Retrieved from: Tongkatali.org Bibliography

Chaturapanich G, Chaiyakul S, Verawatnapakul V, Pholpramool C. (2008) Effects of Kaempferia parviflora extracts on reproductive parameters and spermatic blood flow in male rats. Reproduction Volume 136 Issue 4 Pages :515-522 Tongkatali.org Bibliography

Edwards, S. E, da Costa Rocha, I., Williamson, E.M., Heinrich, M (2015) Tongkat ali eurycoma longifolia jack Phytopharmacy: An Evidence-Based Guide to Herbal Medicinal Products John Wiley & Sons Retrieved from : John Wiley & Sons - Phytopharmacy: An Evidence-Based Guide to Herbal Medicinal Products

Kant Shukla, K., Ali Mah, A., Kaleem Ahmad M., Shankhwar, S.N., Rajender, S., Jaiswar, S.P. Mucuna pruriens improves male fertility by its action on the hypothalamus–pituitary–gonadal axis. Fertility and Sterility Volume 92, Issue 6, Pages: 1934-1940 Tongkatali.org Bibliography

Lassen, T.H., Iwamoto, T., Jensen, T.K., Skakkebæk, N. (2014) Trends in Male Reproductive Health and Decreasing Fertility: Possible Influence of Endocrine Disrupters Low Fertility and Reproductive Health in East Asia Pages: 117-135 Retrieved from: Tongkatali.org Bibliography

Ongwisespaiboon O, Jiraungkoorskul W. (2017) Fingerroot, Boesenbergia rotunda and its Aphrodisiac Activity. Pharmacognosy Reviews Volume 1 Issue 21 Pages:27-30 Tongkatali.org Bibliography

Rahman, M.S., Kwon, W.S., Lee, J.S., Yoon, S.J., Ryu, B.Y., Pang, M.J. (2015) Bisphenol-A Affects Male Fertility via Fertility-related Proteins in Spermatozoa Scientific Reports Article number: 9169 Retrieved from: https://www.nature.com/articles/srep09169

Seltenrich, N., (2015) A Hard Nut to Crack: Reducing Chemical Migration in Food-Contact Materials. Environmental Health Perspective https://doi.org/10.1289/ehp.123-A174

Skakkebaek, N.E., Rajpert-De Meyts, E., Buck Louis, G.M., Toppari, J., (2015) Male Reproductive Disorders and Fertility Trends: Influences of Environment and Genetic Susceptibility Physiological Reviews Volume 96 Issue 1 Pages 55-97 Tongkatali.org Bibliography

Tambi MI, Imran MK, Henkel RR. (2012) Standardised water-soluble extract of Eurycoma longifolia, Tongkat ali, as testosterone booster for managing men with late-onset hypogonadism? Andrologia Pages:226-30. Tongkatali.org Bibliography

Tocharusa, C., Jeenapongsaa,R., Teakthonga, T., Smitasirib, Y. (2005) Effects of Long-term Treatment of Butea superba on Sperm Motility and Concentration. Naresuan University Journal Volume 13 Issue 2 Pages: 11-17 Retrieved from: Tongkatali.org Bibliography

Yotarlai, S., Chaisuksunt, V., Saenphet, K., Sudwan, P. (2011) Effects of Boesenbergia rotunda juice on sperm qualities in male rats. Journal of Medicinal Plants Research Volume 5 Issue 16 Pages: 3861-3867 Retrieved from: Tongkatali.org Bibliography

Sound Vision Staff Writer, Muslim-Christian relations, the good, the bad

Richard Dawkins, Paradise Lust M. Abdulsalam , The Pleasures of Paradise

Abul Kasem, Muslims’ Final Abode: Paradise or Allah’s Whore-House

Sheikh Yusuf Estes, 72 Virgins in Heaven?

Dr Fuad-deen Olabisi Kekere-ekun, Female Virginity In Islam – Islam for Muslims – Nairaland

Kumiko, The Islamic Garden

IslamReligion.com, An Introduction to Polygamy in Islam

Arif Rohman, Reinterpret Polygamy in Islam: A Case Study in Indonesia

9 Sayyid Muhammad Rizvi, The Concept of Polygamy and the Prophets Marriages

M. Shahid Ebrahim, The Political Economy and the Perennial Underdevelopment of the Muslim World

V. Kubalkova, Foreign Policy in a Constructed World

Jane Smith, Muslim-Christian Relations: Historical and Contemporary Realities

Sound Vision Staff Writer, Muslim-Christian relations, the good, the bad

Mark Grough and Toby Goldbach, Relationship Between Pimps and Prostitutes

Brian Palmer, How Do Prostitutes Pay Their Taxes?

Allison Schrager, The economics of high-end prostitutes

Rosemary Hennessy & Chrys Ingraham, Materialist Feminism: A Reader in Class, Difference, and Women’s Lives

Cheryl M. Toth, The Definition and Facts of Prostitution

The Crown Prosecution Service, Prostitution and Exploitation of Prostitution

Job Description Garbage Truck Helper

Victoria Smith and Brian Halpin, Low-wage Work Uncertainty often Traps Low-wage Workers

Martin Rama, Globalization and Workers in Developing Countries

Sullins, John, Information Technology and Moral Values

Eric Gossett, Technology and Control under (Moral) Uncertainty

Dmytro Taranovsky, An Essay about Sex

Carol Vlassoffcorresponding, Gender Differences in Determinants and Consequences of Health and Illness

Linda L. Carli, Gender and Social Influence

PT Sumatra Pasak Bumi
7th floor, Forum Nine
Jl. Imam Bonjol No.9
Petisah Tengah
Medan Petisah
Medan City
North Sumatra 20236
Tel: +62-813 800 800 20

Disclaimer: Statements on this page have not undergone the FDA approval process.

Privacy policy of Sumatra Pasak Bumi

For us at Sumatra Pasak Bumi, privacy in the age of the Internet is a major concern, and we greatly welcome the European General Data Protection Regulation GDPR.

We have always been dedicated to privacy protection. The snooping and spooking of all and everybody is a pest. It’s not just the NSA and every large search engine and browser we recommend Duckduckgo for searches and as browser, but even minor businesses that do their databases and customer profiling in hope of McDonald's style do-you-want-fries-with-that cross sales.

We don’t.

We respect the privacy of customers and people visiting our website. Our site is run from a secure socket layer. We do not use cookies. We do not maintain customer accounts for logging in later. Our website is simple html programming, and we don't even use WordPress templates or e-commerce plug-ins. We don't do a newsletter to which customers could subscribe, and we don't even include standard social media buttons that would link visitors of our site to certain Facebook or Twitter profiles.

We prefer communication by email using a gmail account because this is probably still the most private mode of communication Hillary may disagree, and when we have information to disseminate to the public, we just publish it on our website. We do offer the option to communicate with us by chat apps if a site visitor so wishes, but prefer email.

If privacy is your concern, you are in good hands with us.