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On our English pages, you often see the word "relationships". This is just sanitized language. On our English pages, "relationships" refers to what couples, when not sleeping, do in bed. Or, if so inclined, on the kitchen table.

English is a rather hypocritical language. Many words for natural bodily functions and processes have dirty connotations, and polite speakers like us have to go to considerable length to communicate meanings without naming them. But we nevertheless hope you get the point.


Tongkatali.org's Looking young is being young


By Serge Kreutz


We usually think that our minds control our bodies. Therefore, we assume that when we are sad, and therefore we may even. But there actually is a famous psychological theory on emotion that suggest that there first are physiological events, such as the urge to cry, and only then, our minds realize that we are sad.

Sounds like the wrong sequence? Wait a moment.

The above example was made up by the author of this article. The psychologist that came up with the theory of emotion I refer to, gave another example: assume we are in the wilderness, and we are confronted by a bear. Two things will happen. We will be afraid, and we will run away (or physically prepare to run away).

Common perception is that we are afraid first, and because we are afraid, we run away, or physically prepair to do so. Our blood pressure rises, and a whole lot of other reactions of the sympathetic nervous system kick in.

But is it really that we first are afraid, and because we are afraid, our bodies prepare to run away, and then run away?

The James-Lange theory of emotion, named after the early American psychologist William James and the psychologist Lange who formulated the same theory independently from William James, we first run away, and we then feel afraid because we run away.

It sounds odd, but be aware of the following: the reaction of running away is evolutionarily much older than the sophistical emotion of fear.

Do cat, or chicken, have emotions when they run away from a dog?

Do fish have emotions when they try to escape the jaws of a shark?

Do cockroaches have emotions when the try to hide in narrow openings as soon as a light is turned on.

Most people would still attribute emotions of fear to cats and chicken. But to cockroaches?

If our emotions are more recent in evolution than our behavior, it makes sense to assume that that they only accompany a behavior, not cause it.

But whether we side with the James-Lange view, or whether we oppose it, one aspect that the above contemplation causes awareness off is the probably high interaction between our physical and our mental states.

This is why I want to bring some attention to the fact that our health, too, may depend, to a certain degree, on how healthy our environment assumes us to be, and how healthy we ourselves consider ourselves when we look into a mirror, or reflect on ourselves.

Now, how healthy we are assumed to be will greatly depend on how young we look. And to make us look younger is precisely what can be achieved through cosmetic surgery.

But this is not yet) the whole story. There also is a strong reverse influence. When we look into a mirror, we feel as we would consider it appropriate for the way we look.

Specifically, when we look ill, it won’t take long and we will feel ill. And when we look older, we will die sooner.

But it’s not only what we see when we look into the mirror. We also are what other people think we are. Each of us is equipped with a huge invisible antenna with which we receive all the signals of how our environment judges us. And each of us reacts by modelling oneself in accordance to the perceptions other people have of us.

Isn’t it funny?

A plastic surgeon has so little awareness of the fact that by doing a facelift, he in fact can contribute significantly to a person’s immunity against cancer, and can helps in heart health.

Why?

Because when people assume we are healthier (because we appear younger) then our bodies react by remodelling themselves as a healthier, younger physiolocical systems.

The pathway of this mechanism is the interaction of the nervous system with the immune system, and the immune system, when in proper gear, can achieve about anything, as documented in many reports on cases of spontaneous healing.

Some people can achieve this through self-hypnosis (of which meditation is a subset). But self-hypnosis doesn’t work for anybody, as it involves a strong talent to imagine oneself as something else than reality suggests.

It’s not really my cup of tea.

I prefer to be in my 50s, with everybody in my environment believing I am in my 30s, because I look like a guy in his 30s.

But reverting one’s look to that of a person in his 30s, unfortunately, isn’t enough for being considered in one’s 30s.

It is also necessary to engineer one’s life circumstances in a manner so that all people in one’s personal environment assume that, indeed, one’s age is in the 30s.

To achieve this, a high degree of mobility is essential. One can’t really be with long-term family members or old friends.

If they know that one’s age is in the 50s, not in the 30s, a corresponding perception of theirs will radiate, and the fine antennas of a person in his 50s, even when he looks in his 30s, will soon catch these signals, and modify his own perception of himself to conform with the perceptions, his human environment has about him.

I don’t mean that a person cannot have friends and family, and, of course, a wife. But if he is in his 50s and wants the full health benefit of being considered to be in his 30s, friends and family should all be rather recent acquisitions.

As outlined above, there is more to having the full benefit of cosmetic surgery than just looking younger. People really have to assume, that indeed one is younger.

The engineering of a person’s social environment is beyond that what is covered on this domain.

But for the successful engineering of one’s social environment, enough cosmetic surgery to make a person look 20 or more years younger is an important prerequisite.


You want genuine tongkat ali, don't be gullible


By Serge Kreutz


Do you want to know what sets us apart from the rest in the tongkat ali market?

We don't just talk, like the rest. We trade genuine tongkat ali extract, produced in a government-approved facility, and we have a product which we are explicitly authorized to sell as medicinal herb.

So, we are actually allowed by the Indonesian government to claim that our extract has a therapeutic effect.

But we abstain from publishing therapeutic claims on our websites because our main markets are in the US and the EU. And we don't have pharmaceutical licenses for the US and the EU.

We have spent way north of 100,000 US dollars on our latest Nomor Depkes, an approval to sell our tongkat ali extract as medicinal herb with health benefits.

To get a comparative US FDA approval, we would have to spend several million US dollars. This is beyond our means.

The current legal situation on the US herbals market is, that just about anybody can fill cassava flour into capsules and write tongkat ali standardized 1:200 extract on the label.

And that just is what anybody does.

It sometimes feels as if there are more tongkat ali traders in the world than there are tongkat ali trees.

Most are scammers and spammers.

Consider tongkat ali from a certain source?

This is how to protect yourself:

First, check whether they have any elements that are hard to come by: anything issued by any kind of authority. Best is a government product approval number. But you want an actual document, not a logo. Anybody can copy-paste logos onto a website.

Second, look for photographic evidence. A tongkat ali factory should have tongkat ali roots. But careful. Don't fall for tongkat ali photos pulled from the web. Ideally, photos should show identification of the seller as part of the photo, not as text inserted into photos.

Below examples of tongkat ali illustrations that are not trustworthy. Most are Chinese. The photos are not authentic, and the GMP or FDA or other logos mean nothing. They are just copy-pasted. They are ZERO proof that these products are licensed or comply in any way. Only webspam.



Tongkat ali and butea superba effects on health


By Serge Kreutz


So far, no explicit negative impact of tongkat ali and butea superba on general health has been established.

But what are negative impacts?

Take for example the habit of smoking tobacco. That has a very clear negative effect on health. Tobacco causes lung cancer and, of course, erectile dysfunction.



Or take alcohol. Alcohol causes liver damage, dementia, and, of course, erectile dysfunction.



Nothing like lung cancer or dementia to fear with tongkat ali or butea superba. And, of course, no erectile dysfunction.

Time to change your life, if so far you haven't.

No more tobacco, no more alcohol, but tongkat ali and butea superba, and, of course, great relationships.

You don't have to worry about negative health effects from tongkat ali or butea superba. The two, consumed at normal dosages, if anything, may make your life longer, not shorter.

Look at some famous tongkat ali users, such as Malaysian prime minister Dr. Mahathir MD.

Or take alcohol. Alcohol causes liver damage, dementia, and, of course, erectile dysfunction.



He is a medical doctor, a tongkat ali advocate, and 93. At age 92, when most people are fully decomposed, he was elected prime minister of Malaysia in a democratic exercise... as opposition candidate.


Tongkatali.org - Ideology: A materialistic perspective (if we understand the material causes for sweet love and outrageously good relationships, then we can engineer both of it)


By Serge Kreutz


Kreutz Ideology advocates a materialistic approach to understanding of the world. “Materialistic”, in this context, does not mean: driven by concerns for material benefit.

The materialism I refer to is a philosophical concept, built on the conviction that for everything that happens in the world, even in the realm of love and relationships, there is a cause in the material world, and this cause can maybe be investigated and maybe be understood. This is what science is about.

If causes have been investigated and understood, such causes can be reenacted, or created. This is when we take the step from science to technology, and engineering.

Science and technology are applicable to the emotion of missing a loved person no less than they are to bridging the Mississippi. Which is why the first series of articles I ever wrote on love and relationships was headlined “Engineering love”.

The opposite of philosophical materialism is philosophical idealism. Now, this idealism doesn’t refer to us being idealistic in that we try to build a better world, or, on a lower scale, a working long-term love relationship. Philosophical idealism refers to the idea that there is something outside the material world, on which the material world depends.

“Idealism is the doctrine that ideas, or thought, make up either the whole or an indispensable aspect of any full reality, so that a world of material objects containing no thought either could not exist as it is experienced, or would not be fully “real.” Idealism is often contrasted with materialism, both belonging to the class of monist as opposed to dualist or pluralist ontologies. (Note that this contrast between idealism and materialism has to do with the question of the nature of reality as such. It has nothing to do with advocating high moral standards, or the like.)”

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

I am not a philosophical idealist. I am a philosophical materialist. I understand that humans, though not all of them, can understand, to a certain degree, what happens in the world.

As they say: the proof of the pudding is in eating it. Or, the proof of our understanding is that we can make it. This applies equally to constructing bridges and to constructing optimal relationships of love and relationships.

However, there is an important twist to all of this. It is not just that, in as much as we understand the world, we can create it, but that, whether we understand the world or not, it always also creates us. When Darwin summarized the emerging knowledge on the origin of species, and when, subsequently, humans developed the knowledge of genetic engineering, it wasn’t just that we got better in shaping our world. Our new technologies also reflected back on us in no small dimension. Idealism took a major blow. And again, idealism will take another blow when medical science will have advanced to a stage, as it surely will, when in principle, it can afford humans an indefinite life span.

Alas, we are not quite there yet.

But regardless of when our technologies will have sufficiently evolved for this exciting prospect, the fact remains that it is our technologies, or (to use an older, and wider, designation) our modes of production that shape our opinions, and that only with sufficient cognition, we can see beyond this.

Just as our knowledge on the origin of species has important roots in 19th century philosophy, so does our understanding of the manner in which our modes of production reflect back on our minds.

The following is quoted from the preface of Karl Marx’ “A Contribution to the Critique of Political Economy”, written in 1859:

“The general conclusion at which I arrived and which, once reached, became the guiding principle of my studies can be summarized as follows. In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness.”

http://www.marxists.org/archive/marx/works/1859/critique-pol-economy/preface.htm

In the original German version, the above quote reads like this: “Das allgemeine Resultat, das sich mir ergab und, einmal gewonnen, meinen Studien zum Leitfaden diente, kann kurz so formuliert werden: In der gesellschaftlichen Produktion ihres Lebens gehen die Menschen bestimmte, notwendige, von ihrem Willen unabhaengige Verhaeltnisse ein, Produktionsverhaeltnisse, die einer bestimmten Entwicklungsstufe ihrer materiellen Produktivkraefte entsprechen. Die Gesamtheit dieser Produktionsverhaeltnisse bildet die oekonomische Struktur der Gesellschaft, die reale Basis, worauf sich ein juristischer und politischer Ueberbau erhebt und welcher bestimmte gesellschaftliche Bewuusstseinsformen entsprechen. Die Produktionsweise des materiellen Lebens bedingt den sozialen, politischen und geistigen Lebensprozess ueberhaupt. Es ist nicht das Bewusstsein der Menschen, das ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das ihr Bewusstsein bestimmt.”

http://www.mlwerke.de/me/me13/me13_007.htm

You can read an explanation, written more than 70 years ago, through the following link:

Society and Mind in Marxian Philosophy

http://www.marxists.org/archive/pannekoe/society-mind/ch01.htm

To conclude that our minds mirror our modes of production is good science. But there is an anachronism in Marx’ thought. If anyway the modes of production determine ideologies, then the interference of Communist revolutionaries would be obsolete.

But Marx himself was a child of his times, when socialism among intellectuals was a fashionable idea.

Furthermore, his analysis of everybody belonging to a social class, the interests of which are reflected in his consciousness and ideologies, had more appeal in the 19th century but is less applicable to the more pluralistic and globalized present times. Nevertheless, it remains true that while on a social level, everybody’s consciousness and ideology is a representation of the modes of production, this consciousness and ideology is, on an individual level, a representation, or simply a rationalization, of a person’s interests.

I myself, of course, cannot escape the fact that my own ideology, too, is a representation of both, current technologies and my individual interests. However, I have at least some awareness of this interdependence.




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


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.