Interview: Richard Hartnett & his evolutionary tarot journey (

His Kickstarter failed but that didn’t stop Richard Hartnett from continuing his tarot project. He wants brainchild, the Evolutionary Journey Tarot deck, to be published anyway. And indeed, it seems as though this traditional, yet ‘revolutionary’ piece of art is going to see the light of day. You can jump on that moving train and be a part of it. An interview with its conductor.

One of the new cards in the deck: The Teacher. This is one of the more important additions to his tarot.

One of the new cards in the deck: The Teacher. This is one of the more important additions to his tarot.

What made you decide to make your own deck?
As I studied Jung’s work, I started to identify how each of the Major Arcana cards were archetypes. But as I looked at them closely I began to feel something was missing. So I started to look around at Oracle decks and other sources to see if I could find other archetypes to add into the classical tarot deck. Because I was reading professionally I had lots of opportunities to try out my new ideas. I first started working on this concept back in the mid nineties. I was very excited to discover the new cards I came up with *did* work and they added depth to my readings. My clients seemed to like them as well.

What inspires you in tarot art? Did that have any effect on your creation?
I struggle with most of the tarot art that I see. I am bothered by how much gets left off of the cards in the name of artistic license. I am a die-hard fan of Rachel Pollack’s 78 degrees of wisdom (I am on my fourth or fifth copy of that work). That book gives an in-depth interpretation of all the symbols on Pamela Colman Smith’s original artwork under the direction of Arthur Waite. So the Rider-Waite deck is my go-to source. I will say I like the B.O.T.A. imagery and some of Paul Foster Case’s illustrations. I am *not* a fan of Crowley’s deck.

With whom are you working on your own deck at the moment?
My number one artist is well known in the fantasy art-community. His name is Dan Frazier. He and I have been good friends for over 25 years. If you are familiar with Magic the Gathering you know his work. I have three other artists that I am working with.

From the looks of it, the art and contents are very fateful to the Waite-Smith. In what way does it differ from any other tarot deck and in what way is it the same?
Instead of attempting to replace the Waite-Smith you will find that to a significant degree I am faithful to its symbolic imagery. I like to think that I am expanding it with some new ideas. My deck differs because I have worked very hard to align the cards with numerology. That means some cards have different numbers and don’t follow the same sequence as the traditional deck. I am not the first person to move cards around: Justice and Strength had their locations swapped in the past.

The title evolutionary points out the fact you think there has been an evolution in tarot which qualifies for the extra cards and changes in the deck. Could you be more specific?
Yes, that is true but it implies more than that. Sallie Nichols wrote about the Fool’s journey through the Major Arcana as a spiritual journey. I think it is that and more…. I believe each step is a necessary step on a journey in which we evolve. When one arrives at the Sun card, it is a moment of enlightenment. A moment in which one’s consciousness has expanded and as a result you have personally evolved. Each time we take this journey we expand our awareness and evolve.

Which cards did you add and why?
I started out with The Teacher card, The Healer card, the Soul card and (jokers) Humor card. I had a very powerful spiritual teacher as a young man and in so many ways he lit my inner flame and woke me up to a deeper level of reality. He taught me how to think, not what to think. So, I knew that was important. Healer was obvious. So much of what we do is about getting our wounds healed. The Soul card gives us a foundation to stand on when we are trying to change our ego. Humor will get you through hard times and difficult challenges. There is more, but it’s too extensive to cover all of it in one interview.

A sketch for The High Priestess.

A sketch for The High Priestess.

What, in your opinion, does your deck add to the ever growing pile of new releases?
Honestly, most of the new releases appear to be just artistic variations of the classic deck. At the risk of sounding self-promoting, I think my deck is really different because it’s not an oracle deck that is a completely new system or a deck with cards added at the end. My deck is more than just new cards. It’s a complete system that is highly structured and highly thought out. It’s too much to go into here, but an example is the fact that my Major Arcana is organized into three rows. Each row has a theme, but each column (nine total) as well. And I’ll look at the Minors by numbers instead of by suit. My book on the Minor Arcana [there will be a part 1 and 2, ed TQS] will feature all the Aces grouped together, all the two’s grouped together etc etc. That will be a different way of looking at the Minor Arcana as well, wouldn’t it?

My deck is more than just new cards. It’s a complete system that is highly structured and highly thought out.

If I just like the art of the deck because I am looking for something close to traditional, could I take out the extra’s?
Of course you could. I have honored *all* of the traditional Major Arcana cards and their use could be just like with any other deck. Their numbers might be different, but most people don’t pay any attention to the number of the card while reading. But I would suggest you give my deck a try. If, maybe in a year or so, you still feel that way then drop the additional cards.

Which is your favorite card and why?
My favorite card is the Teacher card. There is a great deal going on with that card, if one is willing to take you past the superficial reading to the deeper issues that are at play. How do we move a client off of the trite question, such as ‘is he going to leave his wife to be with me?’ to the deeper problem of what’s going on in her life, that what put her in such a powerless situation? Seeing the deeper truth can help the client to regain a sense of control in their life. The Teacher card is all about identifying the deeper truth.

I understand, but I work exactly like that with an existing deck. I would get The Hierophant in this case, so what can the Teacher give me extra?
In my deck system the final three cards in the first row are: The Hermit, the Hierophant and The Teacher. The process of investigation into life’s lessons begins with The Hermit, The Hierophant represents conventional wisdom or understanding, but some information is withheld. The Teacher represents the integration of both the Hierophant and the Hermit into a new state of consciousness. Here you’ll learn how to think rather than what to think, to access one’s soul. He teaches us how to bypass ‘your’ Hierophant to find our own *unique* connection with that source. That’s the personal power or empowerment for me.

A sketch of the Death card for the Evolutionary Journey Tarot. Courtesy of Richard Hartnett & designer Dan Frazier.

A sketch of the Death card for the Evolutionary Journey Tarot. Courtesy of Richard Hartnett & designer Dan Frazier.

Do you expect some negative feedback from tarot readers because of the changes you made?
Yes, absolutely I expect negative feedback. It would be easier to call this an oracle deck and completely reinvent the whole thing. But I guess I would rather shake things up. I have said this many times before and I am sure I will be saying it again and again: This is not meant to replace Rider-Waite. I use classic Rider-Waite all the time. This is meant to offer an expanded alternative. If part of what I say or do with this deck doesn’t work for you then it’s not your tool. I have to say, I buy new decks all the time and just as often people give me decks. Most of the time I end up selling them or giving them away because they just don’t work for me.

So, on to the question everyone wants to know: when do you expect to publish?
My hope is to have a complete deck and a companion book on the Major Arcana by the end of the year. If we do not complete the Minors in time I will release a partial deck of just the Major Arcana (A Majors Only deck, ed TQS) together with an ebook and paperback called The Evolutionary Tarot that explains the changes to the Major Arcana first. Anyone who buys the Major Arcana deck will get a reduced price on the second part (the partial Minor arcana deck) so it will end up costing them less if they are willing to support this project by buying partials instead of waiting for the whole deck.

mini RH headRichard Hartnett; minister, counselor, published author and professional reader. He began his spiritual quest in the early seventies, is inspired by Jung and his archetypes and has taught many a student how to read tarot cards: Next step: seeing his own tarot deck come to fruition.

NB. Hartnett is self-publishing the companion book and deck. The best way to find updates and eventually the release date(s) is to follow him on Facebook: Quantum Spirituality. While there isn’t a kickstarter anymore he still accepts funds of course. If you want to know more about the deck or do some sort of pre-ordering you can mail him at Quantumspirit(at)


Did a Narcissist Steal Your Self-Esteem?

Did someone you loved rob you by demanding all of your attention, always, while giving you none?

By Anneli Rufus (

He watched his mother talk—about her hair, her friends, her car—for twenty minutes. When she paused for breath, he said: “I got promoted at work. They’re sending me to—”

“Hey,” she said. “Have you seen that new TV series about Brahms?”

“No,” he sighed. “By the way, my friend Jed is going blind.”

“That reminds me,” she said. “I need new glasses.”

He wanted to punch himself, but he did not know why.

Hearing the stories of those who were raised by narcissistic parents, knowing some such parents in the flesh, has sparked some of the fiercest loathing I have ever felt.

I’ve come to see such parenting as outright theft.

Narcissists steal their children’s self-esteem.

They shred, stomp, squelch and siphon it away.

Did this happen to you? Was your childhood a crime scene? Were you robbed?

Did someone you loved rob you by not listening to you, by gazing instead blankly into space as soon as you opened your mouth to speak?

Did someone you loved rob you by demanding all of your attention, always, while giving you none?

Did someone you loved rob you by feeling no joy when you were joyous, by not hurting when you hurt?

If so, this robbery began when you were too young to know what theft even was, much less to know that stolen goods can be material but also metaphysical: Faith in oneself, autonomy, resilience can be stolen clean away.

Narcissistic Personality Disorder is a serious condition, cited in theAmerican Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders. Considering narcissists sick, as helpless victims of their own mental illness, makes us feel compassion for them.

Even so, forgiveness is entirely optional.

Knowing you’ve been robbed, even knowing by whom, does not undo that robbery or magically restore your stolen goods. Forgiving narcissists, walking that landmined maze, requires sacrificing precious time, attention, care—of which you’ve already given them so much. Forgiveness also tricks us into toxic expectations: Does my forgivee sufficiently appreciate what this forgiveness cost me? Does he or she now appreciate me more?

These are dangerous questions when it comes to narcissists.

Focus instead on what they stole and how to get it back. First, understand that thieves—burglars, carjackers and self-esteem stealers—as a rule neither apologize nor tearfully return the stolen goods.

So if you want your stolen stuff back, or at least its same-value equivalent, don’t ask the thief. Don’t beg, plead or prevail upon the thief.Why not? Because thieves are thieves. So are narcissists. And thieves, while your emotions distract you, will just steal more.

The savvier among them sometimes mimic concern or even regret: stroking your hair, making a vow, their blank stares giving them away only to viewers jaded or experienced enough and/or acquainted with enough non-narcissists to know.

You want what was and is rightfully yours? You’ll never get it from that sick, deluded, cares-only-for-him-or-herself criminal.

Get it from somewhere else.

Not that self-esteem stores exist. (I know; I’ve looked.) Nor self-esteem-replacement databases. (Those too.) This is a highly subjective search, different for everyone—but, to get started, seek self-esteem in your own accomplishments, healthy relationships, life’s random glories, well-placed love both without and within.

And remember: If narcissists raised you, they robbed you.

Was their love conditional? Were their promises false? Did they demand that their dreams, desires and dogmas also be yours? Were you their unpaid, always-on-call counselor, doctor, friend? Did they live so vicariously through you that you barely lived, yourself? Did their rage and fear paralyze you? Did they break your heart?

If so, lacking points of comparison, you thought you deserved this. Assuming that those narcissists who raised you represented all humanity, you thought you really were that boring, worthless, ugly, extraneous, irritating and invisible.

You started conscious life believing this, feeling it reinforced day after soft, hyperabsorbent childhood day, bringing it with you, in you, everywhere you went.

What if other theft victims remained unaware that they’d been robbed? Observing their ransacked, half-empty houses and the vacant pockets that once held their wallets, would they swear that they’d discarded all those things at their own will, themselves?

Anneli Rufus is the author of several books, most recently The Scavenger’s Manifesto (Tarcher Press, 2009). Read more of her work at .


There Is More Than One Kind Of Happy

Calvin profile


By Calvin Harris H.W., M. – JULY 6, 2016

With all the rants and ravings about the political election, I needed a break. I found myself a serene space to be in, that included humming along to Pharrell Williams song “Happy” on the sound system. My thoughts turn to how in some circles did August, get to be proclaimed the Happy month. This is when the thoughts really began to swirl – about Happy, questions came around to what kinds of Happy are we talking about? What is that concept Happy about? Is there more than one kind of happy. Buddha’s words popped into my head (yeah the real one) He said “Happiness does not depend on what you have or who you are; it solely relies on what you think.”

George Washington came along later to back him up with these words: “Happiness depends more upon the internal frame of a person’s own mind, than on the externals in the world.”

Happiness is a good thing yeah; but the word happy does not seem to convey all that it means to people, it’s not just one concept, and that is where it gets complicated. Scientists and Philosophers have explored that fascinating “WHAT”- in happiness for about two and a half millennia, starting with Greek philosopher Aristotle.

Aristotle in his time, along with a bunch of other Greek philosopher were trying to define precisely what constituted that perfect state of conscious being called Happy, but even then the answer seemed to diverge into segmented groups.

I strongly wanted to favor those philosophers that contended that happiness sprang from hedonism, the pursuit of sensual pleasure. Try as I would to stay with that conclusion, I just couldn’t leave it there. My life experience and coaching work with others had proven that well-being cannot be found in the pursuit of purely the hedonistic. That singular pursuit produces only a transitory happiness.

There was another segment of the philosophers, who would argue that Happiness, happened by working through the misperceptions of pain and tragedy, and that the work would lead us to our final destination of a worthwhile life and happiness.

Now Aristotle proposed a third option for Happiness. In his Nicomachean Ethics, he described the idea of eudaemonic happiness, which said, essentially, that happiness was not merely a feeling, or a golden promise, but a practice of life. I pondered the link between a worthwhile life and its connection to happiness, to the conclusion that it is something you think in your process of doing. What, precisely, is this symbolic good or worthwhile life? That Aristotle called eudaemonia?

Aristotle, broke it down to a combination of rationality and a form of love called arête— Arête for me, means, a unique kind of Love, referred to as unconditional love (and lordly I am not talking about the twisted moralized kind either.) Arête, a Love that contains in its essence a pure awareness of wholeness, a formless completeness that entails a goodness called by many names but is usually regulated to the personal pursuit of excellence.

The Eudaemonist ideas seem to still be with us today, if we look around, you might see or hear some of the more simplistic or dumb down versions of it, such as playing ‘Pokemon GO,’ or the Narcissus Instagram or that idea that only money itself will make us happy, then again for others it is just the notion to sit back and wait on heaven to come (some maybe shocked when God hands them the shovel and says get to work.)

Helen Morales, Faculty Chair of the Classics Department at University Santa Barbara, is reported as saying: “It’s living in a way that fulfills our purpose, … Aristotle was saying, ‘Stop hoping for happiness tomorrow. Happiness is being engaged in the process now.” Personally I think that Aristotle may have been onto something.

In 2007, Steve Cole, a professor of medicine at the University of California, Los Angeles, in conjunction amongst others, identified a link between loneliness and how our bodies genes express themselves. In a small study, since repeated in larger trials, they compared blood samples from six people who felt socially isolated with samples from eight who didn’t. Among the lonely participants, the function of the genome had changed in such a way that the risk of inflammatory diseases increased and antiviral response diminished. It appeared that the brains of these subjects were wired to equate loneliness with danger, and to switch the body into a defensive state of stress. In effect, according to Cole, the stress reaction requires “mortgaging our long-term health in favor of our short-term survival.” Our bodies, he concluded, are “programmed to turn misery into death.”

In early 2010, Cole spoke on his work at a conference, now in the audience was Barbara Fredrickson, a psychologist from the University of North Carolina at Chapel Hill. Cole’s talk got Fredrickson to thinking: “If stressful states, including loneliness, caused the genome to respond in a damaging way, might sustained positive experiences have the opposite result?

Cole and Fredrickson put together a team for a collaborative project to determine if there was a linking of happiness and biology. It had been noted that Eudaemonist and hedonic aspects of well-being had previously been linked to longevity, so the possibility of finding beneficial effects seemed plausible.” Fredrickson.

Since that first trial test, in 2013, according to Cole, the kind of effect being found indicate that lacking eudaemonia can be as damaging as smoking or obesity. They also suggest that, although people high in eudaemonic happiness could often experience some type of hedonic byproduct, the associated health benefits tend to surface only in those who lead what Aristotle might have called a good life.

Aristotle symbolic ‘good life’- That requires a combination of rationality and Arête in practice to the pursuit of excellence. You can identify an example of this in great athletics. In their love of their sport you will watch them put forth great effort in training to perfect their sport, knowing that the training is seldom pleasurable still they will do it, because it fulfills their greater purpose to be a great athlete and in so doing, that brings happiness.

Psychologist Fredrickson has gone on record in suggesting that a key facet of eudaemonia is connection. “It refers to those aspects of well-being that transcend immediate self-gratification and connect people to something larger.”. Now to me this would suggest, an example like the Olympic games. It is an event, yet it is a symbol too, that goes beyond the act of the Olympian athlete’s winning a medal, showing his/her individual personal achievement, there is a larger symbolism. Each Olympiad is unique occasion, but they all have a common purpose: to foster traditions that create cooperation, teamwork, as well as individual athleticism. bringing nations closer together in the spirit of peace among all nations.

On a personal note, I would concur, using my own experiences at producing ‘eudaemonic – happiness’, That is to the degree that I am successful atTranslating people, situation, things, into consciousness and giving over to the act with, at least two qualities:

1) It must be meaningful in some way to do it, and

2) there is a consciousness to move and produce a difference in my world.

Going back to Aristotle saying, the idea of happiness is not merely a feeling, or a golden promise, but a practice. “It’s living in a way that fulfills our purpose, ‘Stop hoping for happiness tomorrow. Happiness is being engaged in as a process now.”

When you engage in a core project. Clarifying your purpose as you go along. You will find the project and the purpose becomes malleable to your consciousness, as you bring it into manifestation. Thus increasing the possibilities for social connection, based on an individual’s perspective and needs. A monk on the mountain top, won’t require the same kind of social connections as a Real-estate agent from Seattle.

Mental flexibility, or call it malleability, is what Aristotle’s eludes to in eudaemonia, because it makes finding happiness a real possibility. Even the most temperamentally introverted or miserable among us has the capacity to find a meaningful project that suits who they are. Locating it won’t just bring pleasure; it might also bring a few more years of life in which to get the project done. It’s not about taking our self to seriously but more about how we can be fully engaged in the discovery of life.

Another component I would like you to consider is Laughter, I don’t remember her words exactly, but Marlo Thomas was talking about Laughter, and what I came away with from what she said was – “Not only because it is an expression of our happiness, but it also has actual health benefits. And that’s because laughter completely engages the body and releases the mind. It connects us to others.”
So please this August think about being Happy, and if you can’t find anything to laugh about come over to me and I’ll have a laugh.



“Biocentrism” on control


“All of us are taught since earliest childhood that the universe can be fundamentally divided into two entities–ourselves, and that which is outside of us. This seems logical and apparent. What is “me” is commonly defined by what I can control.”
–“Biocentrism” by Robert Lanza, MD and Bob Berman


Emerson on objects

Ralph Waldo Emerson

“We have learned that we do not see directly, but mediately, and that we have no means of correcting these colored and distorting lenses which we are, or of computing the amount of their errors. Perhaps theses subject-lenses have a creative power; perhaps there are no objects.”
–Ralph Waldo Emerson (May 25, 1803 – April 27, 1882) was an American essayist, lecturer, and poet who led the Transcendentalist movement of the mid-19th century.


“From I-It to I-Thou” by Mike Zonta


The accusation phase of an RHS (referring to The Prosperos class Releasing the Hidden Splendour) is the I-it stage and the release is the I-thou stage.

Lots of people have sex in the I-it state of mind. Fewer have sex in the I-thou state of mind.

Wherever we look at other people as “its” (kudos to Martin Buber above) we are in trouble. The more we see others as “thous” the more we live in the kind of Kingdom of Heaven which Jesus (as historical figure or metaphor) talked about.


Female bonobos shut down violent males


Here’s what humans can learn from them. Who run the bonobos world? GIRLS!

August 3, 2016 By Ally Hirschlag (

Hey ladies, you know that uncomfortable moment when you’re at a bar with your girlfriends and some sketchy dude comes over to hit on one of you?

Maybe this dude elbows his way into your conversation or maybe he leans too close and tries to buy a round of drinks. Then maybe he not-so-subtly drapes a sweaty hand on one of your shoulders? Yeah, it sucks.

If that sounds familiar to you, then you’ll probably recognize what happens next because it’s kind of awesome: Your friends close ranks and block the dude’s unwanted approach.

Even more awesome? It turns out this behavior isn’t limited to humans.

Female bonobos have been observed employing a similar type of of defensive behavior toward aggressive male bonobos when a female in their group feels threatened.

In fact, according to a four-year study on bonobos (cousins to chimpanzees) conducted in the Congo by the Primate Research Institute at Kyoto University, female bonobos purposely form all-female groups to keep aggressive males at bay.

The most surprising thing the Kyoto University study found is that these groups of protective female bonobos aren’t usually related. They’re made up of females of all ages from different families, with the older bonobos looking out for the younger ones by keeping them in the center of a protective circle.

The study also found that female bonobos from different families were incredibly tolerant of one another, and that female-on-female bonobo aggression is very rare.

Nahoko Tokuyama, leader of the study, believes this ability to get along with one another (without the posturing and displays of dominance that male bonobos are prone to) is the key to female dominance in the bonobo population.

If there’s one thing males in pretty much every species know, it’s not to mess with a group of angry women. Photo by Mark Dumont/Flickr.

In species that display what humans might call “stereotypically gendered behavior,” males are more often observed using aggressive tactics to coerce copulation and/or acquire higher social status (sound familiar?).

In the groups of bonobos Kyoto University studied, however, the female bonobos seemed to have discovered the perfect way to prevent that kind of male aggression through forming what researchers called “female coalitions” — or, as you or I might describe them, “deep female friendships.”

According to Tokuyama, 69% of the female coalitions were observed forming after or during an incident of aggressive male behavior.

Aggressive behavior could be anything from a male trying to mate with a female to a male bonobo feeding on a tree that a female bonobo has claimed as hers. It’s a broad definition of “aggressive” behavior, but that doesn’t seem to make a difference to the female coalitions. If one female in a coalition attacks a male, no matter the reason, the rest follow suit and come to her aid.

A coalition of female bonobos attacking an offending male. GIF via animal coalition/YouTube.

Meeting aggression with aggression might not seem like the best solution, but it’s actually worked to virtually eliminate violent outbreaks in the bonobo population.

“Males frequently direct display and charge toward females, but they seldom attack females physically, even though males are bigger,” Tokuyama told Upworthy.

Female coalitions rarely (if ever) lose to a male aggressor, and because the male bonobos know they can’t win, they’re less prone to acting out with aggression or violence in the first place.

This isn’t to say that bonobos of all genders are inherently violent either.

Another reason researchers think bonobo groups are less aggressive than their cousins is because of all the sex they’re having.

Bonobos are known to rub each others genitals as a form of greeting or when a new group comes to the area. While we humans might be inclined to label bonobos “kinky,” to them, sex is more like a friendly “how’re you doing?” than anything else.

Researchers have observed bonobos engaging in all kinds of sexual acts — not just heterosexual sex, but everything from same-sex sex to masturbation to oral sex and even group sex.

One result of both male and female bonobos getting so much pleasurable action — whether the bonobos are engaging in it to this end or not — is many fewer tense confrontations between individuals and groups. When every bonobo in the community is regularly engaging in a pleasurable sexual experience, the group has been shown to be calmer and less violent.

Contrast this to the observed behavior of chimpanzees, cousins to the bonobos: They have lots of sex but don’t often do it for pleasure alone. Chimpanzees have been documented engaging in rape, murder, and infanticide, and they are more likely to have violent interactions with newcomers.

The combination of female coalitions of bonobos defending their own and bonobos of all genders engaging in casual sex seems to have resulted in a less violent ape society.

To bring it back to the initial scenario of a strange man approaching a group of women at a bar — is there anything we as humans can learn from how the bonobos created a less violent society?

Obviously, the answer to male society aggression is not (I repeat not) that dudes need to get laid more. That’s an antiquated notion that results in a society where men are owed sex in exchange for peace, and when people feel entitled to sex, we all know bad things happen.

But there are three things we can learn from bonobos about creating a more peaceful, less violent human society:

1. If you’re a dude and you approach a woman at a bar and her friends close ranks around her, it’s because she’s not interested in you and they know it. Instead of getting frustrated by the rejection, take a deep breath and remind yourself that it’s her right to feel that way and that it’s in your best interest to find a partner who enthusiastically accepts your offer to buy her a drink.

2. The bonobos use sex, but in the case of humans, let’s take “sex” to mean “pleasure and fulfillment.” People who act out violently often do so because they’re angry at a person or frustrated with their lives or because they feel threatened. If we work to ensure that our human society has an abundance of opportunities for everyone to feel fulfilled and to feel pleasure on a regular basis, we may find ourselves living in a less violent, less aggressive society.

3. OK, fine — if we’re talking about what we as humans can learn specifically about sex from bonobos, anthropological data analyzed by neuropsychologist James Prescott suggests that societies that are more sexually open are also less likely to be violent. The key to understanding this correlation, however, is that it’s the society as a whole that is more sexually open and not just a small percentage of individuals.

A more sexually open society is less likely to assign value or social status to individuals based on their sexual activity or behavior. Therefore, people in that society are more likely to have casual sex for pleasure instead of to increase their social standing or value, which brings us back to number two on this list — when society is full of people who engage in pleasurable, fulfilling activities (sexual or otherwise) on the regular, the people in that society are more likely to be less violent overall.

So, no, bonobos behavior doesn’t exactly translate to modern human society as we know it for a number of reasons.

It is a reminder, however, to think about the importance of pleasure and fulfillment and what that means — not just for us as individuals but for human society writ large.

Of course, even in a sisterhood-embracing, life-fulfilled, and sex-positive society, there will always be some individuals who didn’t get the memo … in which case, ladies, you know what to do.



In the New Testament, Chapters 14-17 of the Gospel of John are known as the Farewell Discourse given by Jesus to eleven of his disciples immediately after the conclusion of the Last Supper in Jerusalem, the night before his crucifixion.

1 Let not your heart be troubled. You believe in God, believe also in me.

2 In my Father’s house there are many mansions. If not, I would have told you: that I go to prepare a place for you:

3 And if I shall go, and prepare a place for you: I will come again, and will take you to myself; that where I am, you also may be.

4 And whither I go you know, and the way you know.

5 Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way?

6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.

7 If you had known me, you would surely have known my Father also: and from henceforth you shall know him, and you have seen him.

8 Philip saith to him: Lord, shew us the Father, and it is enough for us.

9 Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me, seeth the Father also. How sayest thou, Shew us the Father?

10 Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.

11 Believe you not that I am in the Father, and the Father in me?

12 Otherwise believe for the works themselves. Amen, amen, I say to you, he that believeth in me, the works that I do, he shall do also, and greater than these shall he do: because I go to the Father.

13 *And whatsoever you shall ask the Father in my name, that will I do: that the Father may be glorified in the Son.

14 If you shall ask me any thing in my name, that I will do.

15 If you love me, keep my commandments.

16 And I will ask the Father, and he shall give you another Paraclete, that he may abide with you for ever,

17 The Spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him: but you shall know him; because he shall abide with you, and shall be in you.

18 I will not leave you orphans: I will come to you.

19 Yet a little while: and the world seeth me no more. But you see me: because I live, and you shall live.

20 In that day, you shall know, that I am in my Father, and you in me, and I in you.

21 He that hath my commandments, and keepeth them: he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him.

22 Judas saith to him, not the Iscariot, Lord, how is it, that thou wilt manifest thyself to us, and not to the world?

23 Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him:

24 He that loveth me not, keepeth not my words. And the word which you have heard is not mine: but the Father’s who sent me.

25 These things have I spoken to you, remaining with you.

26 But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.

27 Peace I leave with you, my peace I give to you: not as the world giveth, do I give to you. Let not your heart be troubled, nor let it be afraid.

28 You have heard that I said to you: I go away, and I come again to you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I.

29 And now I have told you before it come to pass: that when it shall come to pass, you may believe.

30 I will not now speak many things with you. For the prince of this world cometh, and in me he hath not any thing.

31 But that the world may know that I love the Father, *and as the Father hath given me commandment, so I do. Arise, let us go hence.


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