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Contents / English

(More than 500 articles about tongkat ali and better physical relationships in general)



Tongkatali.org's Relationships economics in violent societies


By Serge Kreutz


For a large number of people, a society in which violence is not suppressed, is not conducive to what are the most basic viable human concerns: a comfortable death, and before that, optimal relationships.

For the economics of optimal relationships and for the economics of a comfortable death, a high level of violence within a society is a cost factor. Even before strategies can be pursued to optimize relationships, strategies are needed to avoid violent disturbance. Strategies to avoid violent disturbance cost time and economic resources.

The ultimate need that a human naturally wants satisfied is relationships. However, to make it sensibly possible, a range of logistic needs will have to be met first. The logistic needs are economic and social. They range from nutrition, an economic need, to safety, which is a social need. Humans need allies and friends (a society) to meet their need of not being harmed by adverse forces.

In very poor societies, many individuals are so preoccupied with logistic economic needs that they only occasionally progress to relationships needs, even though the fulfillment of relationships needs is more sense-giving.

Likewise, in societies with a high level of inherent violence, people are so concerned with the logistic need of escaping danger that they, too, only occasionally progress to relationships needs.

Emotional needs are an overlap zone of social needs and relationships needs. On the one hand, a fulfillment of the emotional need for love optimizes the sense-giving fulfillment of relationships needs. On the other hand, the concern with the emotional need of love correlates with the social, logistic need of mutual support for safety or caregiving in the case of health problems.

The final stage always is optimized relationships, all other needs are just logistical, indeed.

Widespread violence has a grave impact on relationships economics. Because the logistics needs are harder to manage, people choose lifestyles of reduced relationships activity, such as lasting monogamous relationships.

Violent societies are especially detrimental for women. Women can optimize relationships only, if they do not feel threatened.

Just as relationships-negative campaigners had no incentive to control AIDS by means other than restricted relationships, they have nothing to gain from an effective control of violence. For both AIDS and violence shape human behavior in a manner, relationships-negative religious fundamentalists and relationships-negative feminists want it shaped. Their common agenda is to impose lifelong heterosexual monogamous relationships.

While relationships reactionaries have an intrinsic interest in a high level of violence in societies, they present themselves as anti-violence when this fits a relationships-negative agenda.

The provisions on statutory rape are an example. Through the statutes on statutory rape, non-violent and consensual conduct is classified as violence, simply by definition.

The great emphasis, relationships-negative feminists put on verbal relationships harassment is another indicator. They make a big issue out of the alleged violence contained in statements like “looking at you gives me an erection”. The alleged psychological trauma of having to hear such remarks is equated to physical trauma.

Another invented form of “violence” is the exposure to sexually explicit material, for example on the Internet. But the same people, who claim that seeing images of two people loving each other is a form of violence, have no problem with Hollywood productions in which throats are cut, human bodies disemboweled, or people sadistically assaulted with electric drills, surgical equipment, or live wires.

Yes, there is such a thing as psychological violence. US law enforcement agencies are experts in applying it as a form of torture, disguised by the term “intense interrogation”.

Relationships-negative campaigners have long been using the idea of psychological violence in an inflationary manner in the prosecution of male relationships behavior.

No doubt, one can have 17-year old prostitutes with a plethora of criminal inclinations talk in court of the “terrible psychological trauma” they suffered from being fondled by a rich uncle, especially when the likelihood is high to be awarded damages in an amount they could never earn with honest work.

In the legal arena, relationships-negative activism is all about creating cases.

And about blurring terms.


References:

Baumeister, R. F., Reynolds, T., Winegard, B., Vohs, K.D. (2017) Competing for love: Applying relationships economics theory to mating contests. Journal of Economic Psychology Volume 63, Pages 230-241 Tongkatali.org Bibliography

Baumeister, R.F., Vohs, K. D. (2004) Relationships Economics: Relationships as Female Resource for Social Exchange in Heterosexual Interactions. Personality and Social Psychology Review Vol 8, Issue 4 Tongkatali.org Bibliography

Baumeister, R.F., Vohs, K. D. (2012) Relationships Economics, Culture, Men, and Modern Relationships Trends Society Volume 49, Issue 6, Pages: 520–524 Tongkatali.org Bibliography

Fetterolf, J.C., Rudman, L.A. (2016) Exposure to Relationships Economics Theory Promotes a Hostile View of Heterosexual Relationships. Psychology of Women Quarterly Vol 41, Issue 1 https://doi.org/10.1177%2F0361684316669697 Tongkatali.org Bibliography

Leghorn, L.; Parker, K. (1981) Woman's worth; relationships economics and the world of women. Routledge & Kegan Paul Ltd Tongkatali.org Bibliography

Rudman, L.A., Fetterolf, J.C. (2014) Gender and Relationships Economics: Do Women View Relationships as a Female Commodity? Psychological Science Vol 25, Issue 7 Tongkatali.org Bibliography

Vohs, K. D., Sengupta, J., Dahl, D. W. (2013) The Price Had Better Be Right: Women’s Reactions to Relationships Stimuli Vary With Market Factors Psychological Science Vol 25, Issue 1 Tongkatali.org Bibliography

Buy Indonesian tongkat ali (eurycoma longifolia, pasak bumi) extract


By Serge Kreutz


Tongkat Ali Research, 2019


Indonesian tongkat ali is the elite product of Sumatra Pasak Bumi, and it has been so for about 20 years. We are a serious enterprize, not the kind of run-away-with-your-money operation that dominates the online tongkat ali market. We have put our Indonesian tongkat ali products through a painfully slow and expensive Indonesian government approval process.

If you buy tongkat ali from Singapore (check "Contact us" pages of websites claiming to sell tongkat ali), what you get is slick web design plus lies about professional qualifications of sellers. But the product those people sell is a Chinese kitchen lab output, not tested by government authorities. Mind you: as much as you may despise bureaucracy, health product regulations have been invented for your protection, your health, and your safety.

Indonesian wild tongkat ali has now become very hard to source because most forests on Sumatra have been burned down to make space for palm oil plantations. This burning down of forests has not just enormously depleted tongkat ali resources but has been an environmental disaster and human catastrophy of monumental dimension with about 100,000 fatalities. The catastrophy was underreported because the casualties didn't occur in or after a single event, but happened over a span of several months.

See here for some news reports on the forest fires:

Indonesia haze may have led to 100,000 premature deaths, says report (BBC)

Toxic haze in SE Asia killed 100,000, study says (CNBC)

Haze from Indonesian fires may have killed more than 100,000 people – study (The Guardian)

For a visual impression of the Sumatra forest fires, you may want to view this TV documentary:

https://m.youtube.com/watch?v=PEKfYZBE14I


References:

Abood, S.A., Huay Lee, J.S., Burivalova, Z., Garcia-Ulloa, J., Koh, L. P. (2015). Relative Contributions of the Logging, Fiber, Oil Palm, and Mining Industries to Forest Loss in Indonesia. Conservation Letters Volume 8, Issue 1, Pages 58-67 https://doi.org/10.1111/conl.12103

Banerjee, Rakesh (2016). Long Run Effects of Exposure to Forest Fires in Indonesia, University of Southern California. Retrieved from https://www.wider.unu.edu/sites/default/files/Events/PDF/Slides/3_banerjee.pdf

Chisholm, R.A., Wijedasa, L. S. Swinfield, T. (2016) The need for long?term remedies for Indonesia's forest fires Conservation Biology Volume 30, Issue 1 Pages 5-6 https://doi.org/10.1111/cobi.12662

Chu Keong Soh, Malcolm and S.-H. Peh, Kelvin (2016). Indonesia's forest fires: igniting tensions in Southeast Asia. RUSI Newsbrief Retrieved from https://www.researchgate.net/publication/287473964

Tsujino, R., Takakazu, Y., Kitamura, S., Djamaluddin, I., Darnaedid, D. (2016). History of forest loss and degradation in Indonesia. Land Use Policy, Volume 57, Pages 335-347. https://doi.org/10.1016/j.landusepol.2016.05.034



Tongkatali.org - What to do: Better alive or dead?


By Serge Kreutz


There really is just one reason why we may sensibly choose to be alive rather than dead – the moments during relationships intercourse when we forget the senselessness of existence because we are inundated in an ocean of relationships desire and satisfaction.

Feuilleton writers who lament the decline of the West because pharmaceutical companies focus part of their attention on developing lifestyle drugs such as sildenafil citrate instead of concentrating on finding remedies for some strange diseases, are essentially wrong. For satisfying relationships really is of central relevance.

Substitute satisfaction is no substitute for satisfaction. All entertainment is just a waste of time.

Relationships intercourse is not entertainment. It’s a deeply philosophical undertaking. During the moment of orgasm we intuitively know more about life than can be learned from hours of meditation or the digestion of philosophical tomes.

Any living human being is just a lump of molecular compounds, a result of the chemical characteristics of the carbon atom. We are victims of nature, tricked into existence by evolution. Consciousness is a faux pas of evolution, as consciousness can only result in the revelation that it would be better never to have been born.

However, the idea of suicide is self-defeating, as the rules of evolution do not only apply to the species but also in the realm of ideas. Any school of thought advocating suicide logically cannot prevail on the face of the earth, as its disciples were to disappear by own choice.

As each of us is just a simmering biochemical soup, we are subject to specific spicing. To avoid boiling over, the spicing obviously has to be done gently. Lifestyle drugs are a good idea, but they have to be applied carefully.

Nevertheless, to get the right taste for life is not only a matter of metaphysics but also of pharmacology. For many men, sildenafil citrate is philosophically more relevant than Spinoza.

Death

Apart from good relationships, a comfortable death really is the only other legitimate concern in life. All other matters are second-rate topics.

I do not advocate suicide. The neurological wiring of our minds makes it very difficult to reach a decision to commit suicide. This doesn’t mean that we would be glad to be alive. For every ordinary person, the potential for suffering is so much greater than the potential for joy, that in general, it would be better never to have been born.

The conclusion that it would be better not to have been born is not identical with a decision to commit suicide, at least not for as long as we are healthy.

Most people make too few preparations for the most important event in life, which is the cessation of life. This includes the common attitude of not even thinking about death. We should discuss death once we are capable to reason, but not on the basis of those religions that attempt reasoning death away with promises of an eternal life in paradise.

Death is a very individual end of a personality, and there is nothing of what we consider our ego that would survive the moment of a person’s physical death. It is not logically valid to say that, while the eternal life of a person’s soul cannot be scientifically proven, it can also not be proven that there is no such eternal life of a person’s soul. The probability that a nothing will not leave traces is much greater than the probability that a something will not leave traces. Therefore, if there are no traces, it is reasonable to consider a nothing, rather than a something.

While it is irrelevant for the individual what happens when he is dead, the event of dying is of utmost importance to an individual life. Some authors, such as Timothy Leary, have proclaimed dying the ultimate experience in life, an event that brings enlightenment and can be spent in joy (and not just by making a show out of it).

But dying can be sheer horror. And the probability that it will be horror rather than joy is so much greater that, thank you, we opt for a rather neutral setting. Dying in one’s sleep, for example.


References:

Barry, R. (2017) Breaking the Thread of Life On Rational Suicide Routledge Tongkatali.org Bibliography

Bertolote, J.M., Fleischmann, A. (2015) A global perspective in the epidemiology of suicide -Suicidologi, journals.uio.no Retrieved from: Tongkatali.org Bibliography

Davis, D.S. Why Suicide Is Like Contraception A Woman-Centered View Physician Assisted Suicide Expanding the Debate Retrieved from: Tongkatali.org Bibliography

McCue, R.E., Balasubramaniam, M. (2016) Rational Suicide in the Elderly: Clinical, Ethical, and Sociocultural Aspects. Springer Retrieved from: Tongkatali.org Bibliography

Nelson, L.J., Ramirez, E. (2016) Can Suicide in the Elderly Be Rational? Rational Suicide in the Elderly, Springer Tongkatali.org Bibliography

Nock, M.K., Borges, G., Bromet, E.J., Cha, C.B., Kessler, R.C., Lee, S. (2008) Suicide and Suicidal Behavior Epidemiologic Reviews, Volume 30, Issue 1, Pages 133–154, Tongkatali.org Bibliography

Ryan, C.J. (2014) Suicide explained! Australian and New Zealand Journal of Psychiatry Tongkatali.org Bibliography

Varelius, J. (2016) Life’s Meaning and Late Life Rational Suicide. Rational Suicide in the Elderly Pages: 83-98 Tongkatali.org Bibliography

Werth Jr., J.L. (1996) Rational suicide? Implications for mental health professionals. Taylor & Francis, New York Tongkatali.org Bibliography



Mobile Internet access in Cambodia


All cell phone operators in Cambodia offer prepaid Internet access per day, week, or month, or per set chunks of data transfer, measured as megabytes or gigabytes. Time-based arrangements are much more economical.

Foreigners can buy SIM cards at shops of the mobile operators, and at some phone shops.

There is great diversity of Internet packages, and many promotions are poorly published.

Tongkatali.org tries to help.

Metfone packages

Daily, 20 cents, *133*25#
Weekly.,1.50 usd, *133*150#
Monthly, 3 usd (1.5GB), *133*4#
Monthly, 5 usd (3GB), *133*50#
Monthly, 10 usd 12GB, *133*100#
Add one Plan, 0.5 usd (750MB), *133*3#
Add one Plan, 1.0 usd (1.5GB ), *133*9#

Cellcard packages

7 days 1400 MB, 1.50 usd, #8282#15#
7 days 600 MB, 3.00 usd, #8080#3#
21 days 2000 MB, 3 usd, #8282#30#
Monthly 3000 MB, 4.50 usd, #8282#45#
Monthly 3000 MB, 15 usd, #8080#15#
Monthly 4000 MB, 25 usd, #8080#25#
Monthly, 8000 MB, 6 usd, #8282#60#

Smart packages

Daily 100MB, 10 cents, Dial *087*10#
Daily 250MB, 25 cents, Dial *087*25#
Daily 1GB, 1 USD, Dial *087*100#
Monthly 500MB, 1 USD, Dial *087*101#
Monthly 2GB, 3 USD, Dial *087*300#
Monthly 4GB, 5 USD, Dial *087*500#
Monthly 8.5MB, 10 USD, Dial *087*1000#
Monthly 13GB, 15 USD, Dial *087*1500#
Monthly 25GB, 25 USD, Dial *087*2500#



Tongkatali.org - Truth and lunacy


By Serge Kreutz


The most basic philosophical concepts for human life are biological. The idea of avoiding death is present at the very root of life. The success of avoiding death at least temporarily does not need consciousness, and not even internal control.

From the very existence of the first forms of life, those lived and procreated that, accidentally, “behaved” in a manner that avoided death.

When humans gained limited consciousness, the idea of non-existence after death was difficult to accept. It contradicts the meaningfulness of what we are genetically programmed to do: avoiding death.

Religions tried a metaphysical answer, but scientific self-cognition has allowed us to recognize that all religions are just wild fantasies.

There is nothing to be afraid of after dying, because after it occurred (in accordance to reason and science), there simply is nothing.

On the other hand, to be afraid of dying is in accordance with how we are biologically programmed. Dying can indeed be a horrifying experience, for example when one burns to death, or drowns, or, possibly the worst, is tortured to death by humans whose intention it is to make one’s dying as painful and prolonged as possible. But even in non-aggravated circumstances, the plain consciousness of dying can easily result in death avoidance panic.

We do not have to be overly concerned about what happens after death. It’s the wrong focus, emphasized by propagators of religions who are, without exception, wrong.

On the other hand, addressing the topic of dying agrees with all dictates of reason. We have a collective interest to make our dying as gentle as possible.

Current societies do not reflect this simple truth, and previous progressive (mostly Marxist) societies were wrong not to teach it in school, which is why they only succeeded partially in eradicating religions.

The approach of most people nowadays is either to better not to think about it, or to trust religious institutions who preach that if people just follow their rules, they actually won’t be dead after having died.

There is another biological truth that current societies do not sufficiently address. This is that before we die, each of us is biologically primed to seek relationships satisfaction. Apart from death avoidance, relationships satisfaction is our only interest that is totally at the root of our existence.

Using divide-and-rule tactics, religions (especially those drawing on Abraham), have thought those under their influence that one has to curtail relationships satisfaction in order to satisfy one’s interest in avoiding death.

I can easily imagine that a society that has a high awareness of what was stated so far will be much better to live in and to die in than societies shaped by the teachings of religions. Persistent religious lunacy, furthermore, is the principal obstacle to establishing societies based on the acceptance of everybody’s most elementary interests, a comfortable death and before that, optimal relationships satisfaction.

I do not think that those who have a high awareness of what was stated so far should wait until the correctness of these assumptions is democratically accepted. Anyway, religious lunatics themselves have, throughout history, not waited until their versions of explaining the world were democratically accepted. Rather, religions typically became majority religions when those who were in power, or came to power, were a religion’s disciples. Subsequent generations were then easily educated to accept the teachings of these religions as fact.

In the interest of a better world, it is justified that an intellectual avant-garde (an elitist political party) assumes power over a society by any means, democratic or not. Subsequent generations will easily be educated philosophically and politically in a way that assures majority acceptance of the new standards.

The failure of Marxism in many countries where it was tried (and implemented by an intellectual avant-garde) can be directly attributed to the fact that, in spite of negating religious lunacy, Marxism never gave people answers on questions about the meaning of their individual lives.

A political concept for establishing a better society with more personal, and relationships, freedom in as safe an environment as ever possible, must firmly be rooted in a philosophical understanding of the meaning of every person’s individual life.





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


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