Sa Babaing Kapangalan ng Diyosang Hindi Naman Niya Katulad:
Wala sa puson, ni sa puke, ang pagibig aking Mahal
It is not by accident that men and women struggle to find deeper sides of their natures and yet become distracted for many number of reasons, mostly pleasures of various sorts. Some become addicted to those pleasures and stay forever entangled there and never continue with their work.
The little dog is also at first distracted by appetites. Appetites are often charming little forajidos, robbers, dedicated to theft of time and libido. Yours. Jung remarked that some control must be placed on human appetite. Otherwise, as you can see, one will stop for every bonehock in the road, every pie on a log.
Mates who see to name the dualities may, like the dog, lose their resolve as they are tempered off the path. This may especially occur if they are feral or starved creatures themselves. Too, they may lose their memory of what they were about. They may be tempered/attacked by something from their own unconscious which wishes to force itself upon the women for exploitative gain or wishes to entice women for its own pleasure, or in an effort to banish a hunter’s emptiness. (Estés 1992 (1995), p. 121).
Matagal na kitang sinumbatan
Sa panahon na bata pa ang buwan
At hindi pa
na kasiping niya’t kaulayaw
ang madilim na panginorin:
Ukol ito sa maling pagkaunawa mo sa mga relasyon
Sa salitang pagibig, pagsinta, pagirog.
Oo nga’t maaaring kakabit ng pagibig ang salitang pagnanasa
subalit lingid sa iyo:
Hindi ito katumbas
ng salitang pag-ibig at pagmamahal.
sinasabi ko sa iyo mahal:
Wala sa puson, ni sa puke at bayag, ang pagibig.
Mali ang akala mong sa pamamagitan ng pagniniig
Mapupunan ang kahungkagan
Sa isang bahagi
ng iyong kaluluwa at puso.
Wala ang pagibig sa bawat pagkubabaw sa iyo,
Sa bawat pagbayo at pagpapakawala ng tamod
Sa halinghing sa bawat paghindot—
Sinasabi ko sa iyo, mahal ko: Wala ang pagkatao ng pagibig doon.
When a woman turns herself iton a blond, sheis moving closer to the feminine and childhood (and therefore “good) images. If she then has more fun it will be one of the dividends of the greater proximity to the image of childhood, which especially includes fun.
But she is likely to find that she is expected not so much to have more fun as to be more fun, particularly by men who want to exploit her for their own real, although more covert, adventures in regression to the Fun ethic of childhood. A man will want her to have the “innocent sweetness” of childhood, combined with a mature genital sexuality of which no child is capable (Gorney, 1972. p. 616).
Kung hinahanap mo ang pagibig sa ilusyon
Sa katauhan at puson nina Marilyn Monroe, Maria Ozawa, at Tia Tanaka—
Sinasabi kong wala rin ito roon.
Sapagkat ang pagibig ay hindi bunga ng ilusyon
At hindi rin
Isang suhetibong emosyong walang rason:
Pakatandaan na sa pagkahulog
ay mayroon din namang pag-ahon;
at sa panahon ng pananaginip, ay sasampalin ka
ng katotohanan sa oras ng iyong pagbalikwas.
Baka sa oras na magising ka’t
Ay biglang haplitin ang diwa mo ng mapait na katotohanang
Ang iyong kasariwaan at init
Ay unti-unting natutuyo at lumalamig.
The minister’s misguided love bordered on the more serious perversion of love that is masochism. Laymen tend to associate sadism and masochism with purely sexual activity, thinking of them as the sexual enjoyment derived from inflicting or receiving physical pain. Actually, true sexual sadomasochism is a relatively uncommon form of pscyhopatology. Much, much more common, and ultimately more serious, is the phenomenon of social sadomasochism, in which people unconsciously desire to hurt and be hurt by each other through their nonsexual interpersonal relations (Speck, 1978 pp. 113 – 114)
“The extension of Freudian hypotheses seems ‘educated’, even scientific, but it is ignorant, bungling. Freudian theory is the modern fashion. I mistrust the sexual theories of the articles, dissertations, pamphlets, etc., in short, of that particular kind of literature which flourishes luxuriantly in the dirty soil of bourgeois society. I mistrust those who are always contemplating the several questions, like the Indian saint his navel. It seems to me that these flourishing sexual theories which are mainly hypothetical, and often quite arbitrary hypotheses, arise from the personal need to justify personal abnormality or hypertrophy in sexual life before bourgeois morality, and to entreat its patience. This masked respect for bourgeois morality seems to me just as repulsive as poking about in sexual matters. However wild and revolutionary the behaviour may be, it is still really quite bourgeois. It is, mainly, a hobby of the intellectuals and of the sections nearest them. There is no place for it in the Party, in the class-conscious, fighting proletariat.” (Lenin, as cited by Zetzkin, 1924 (2004).
Kaya nga, buksan ang pandinig
At huwag pabayaang bingihin ang pag-ulinig
ng mga ungol at halinghing
At ang damdami’y marahuyo sa haplos, yakap, at halik
sa inaamalang pagibig tunay na pagibig…
Bagkus, mahal ko:
Dinggin ang matagal nang piniping daing
Ng iyong puso’t pagkatao.
Palayain mo ang sarili mula sa pagkakapiit
Sa maling pagkaunawa sa prinsipyo ng pagiging TAO.
Dahil kung hindi
Walang ibang kauuwian
Kundi ang pagkaunsiyami, pagkasawi
At dudulo ito sa paglalaho ng totoong sarili!
Kaya uulitin ko sa iyo, baka sakali’t maunawaan mo
At matiim sa iyong sentido:
Wala sa puson, ni sa puke at bayag, ang pagibig, mahal ko.
Lungsod ng Antipolo, Pebrero 28, Marso 1 – 3, 2010
Mga Siniping Gáwâ:
Estés, C. P. (1995). Women Who Run With the Wolves (Myths and Stories of the Wild Woman Archetype). New York: Ballantine Books.
Gorney, R. D. (1972). The Human Agenda (The Evolution of human values, Man’s way to survival). New York: Bantam Books.
Speck, M. S. (1978). The Road Less Traveled (A New Psychology of Love, Traditional Values and Spiritual Growth). New York: Touchstone.
Zetskin, C. (February 29, 2004). “Lenin on the Women’s Question,” from My Memorandum Book; retrieved March 3, 2010 from Marxists Internet Archive, http://www.marxists.org/archive/zetkin/1920/lenin/zetkin1.htm