A GAY GUY SAVED FROM REPARATIVE THERAPIES

Im 31 years old and, after a long struggle with myself, I started to live again, I have been destroying myself for several years and I think I have found happiness just a couple of years ago. I often hear people exalting family as if it were a beautiful thing, that is, as if it were the ideal place for a boy to grow up serenely but for me, and I’m only realizing it now, the family has been a terrible place. From outside my family seems a family like many others, a father who has a good job (very good), a mother who worked but then left the job after my birth to devote herself completely to me (unfortunately she did!). Both my parents are of a good cultural level. 
 
I have no memories of any of my grandparents, but I think that my grandparents have been the ruin of my parents, just as my parents have been my ruin and maybe even worse. Both my father and my mother are only children exactly like me. I have never once seen my father and mother exchange a gesture of tenderness so as I have never seen my father tired or unkempt or my mother not perfectly settled. My mother has always been a freak of order, cleanliness, etc. etc. … The fundamental value that has always dominated my family is social prestige. My parents are wealthy, we can say it, but they are not rich in the true sense of the word, certainly, for them, not feeling up to their world would be a great suffering. I grew up being alone or with people much older than me.
 
The school was an obsession for me since elementary school, I couldn’t be the second in my class, I had to be the first one and this cost me a lot. My mother sometimes asked me questions, questions like those the teacher asks at school, just to see if I was able to answer. My parents were very attached to the church, today I think it was more for reasons of opportunity and politics than for religion itself. In particular since I was seven or eight years old I often saw a priest in my house who could have been about forty years old, I will call him Don Luigi here. Today I say a “prete”, but then I said “sacerdote” [the two words mean “priest” but while “prete” in a common word, “sacerdote” is the official word, used by the Church itself ], because my mother was convinced that, under the word priest, said by me, there could be something quite derogatory. He was an important priest, very respected and then he struck me because he was a bit my father’s ecclesiastical version: short hair like Germans, perfect clergyman, always perfectly ironed, shiny shoes, etc. …
 
I understood only many years later how much this priest has influenced my life since I was very young. It was Don Luigi who, in practice, decided that I had to attend elementary school in an institute of nuns, but I don’t have a bad memory of the school or of the nuns, except for the fact that the environment was almost military and the study was really a torment for me. But that school had two big flaws that I didn’t see at the time, in the first place it was totally out of the world, that is it was all muffled, muted, the children grew up and didn’t realize they lived in a world completely separate from reality and then there was the fact that the children were addressed to religion beginning from 6-7 years old with a substantial brainwashing of which they could not absolutely realize the consequences because they lacked any possibility of comparison with the lives of other boys.
 
At seven years old the sisters prepared us for the first confession, but a seven-year-old boy has very little to confess, so I assimilated all external attitudes; clasped hands, kneeling, reciting penance, etc. etc., What the priest told me in confession at that age was always that I had to obey my father and my mother like I had to obey Jesus, who loves us if we do what he commands us.
 
Toward the end of the fifth grade I made my first communion, but I still didn’t understand anything about what I was doing. The sisters taught us catechism and I studied it like any school subject and I was also proud to know why God had created the world, etc. etc. … The choice of middle school, even this in a religious institution, was warmly sponsored by Don Luigi who said that for me a “serious school” was needed, serious for him was the same as religious, that would prepare me well for what life would have presented to me, implying that the public school was a very bad environment in which I could only have ruined myself. In the seventh and eighth grade the environment was quite similar to that of the nuns, even though there were no nuns but priests. The school sometimes, I would say quite frequently, organized a camping or a stay in the country for three days and I liked it a lot. They called them “retreats” and were used to prepare for the confirmation I received at age 12.
 
My life was completely quiet, confession and communion every Sunday, which for me was a obvious but also very mechanical thing, for the rest I had to study and to try to be the first in the class, at home I had to obey dad and mom, that was all.
 
Then, suddenly, at the beginning of the eighth grade, my world of child safety goes into crisis. One night, for the first time I have a wet dream and I remember perfectly that I had dreamed that I was spying on one of my classmates in the shower, or rather, before he undressed to get a shower, when I imagined that his underwear was down I had my first orgasm. The dream, I still remember, was really exciting and the physical sensation of my first orgasm was very intense and even the impression, vaguely embarrassing, that I felt later, feeling all wet and sticky, was very strong. I didn’t know what had happened because I knew why God had created the world but didn’t know that sexuality existed, or at least I couldn’t connect what had happened to me with that minimum of concepts about sex that I had been able to steal from the external world, in practice only from TV because the internet in my house had never existed except as a working tool for dad.
 
In short, it was the first time I felt embarrassed for sexuality. I didn’t know what to do: talk with dad or with mom? And then tell them everything? Even that I dreamed of spying on a friend of mine and of seeing him naked? Or would I have to go immediately to confess because dreaming of such a thing is surely not a good thing? And then what was all that sticky substance that I had found on myself. I decided to avoid my mother, because I thought she would not understand, I went to talk to my father who immediately understood what had happened, but I didn’t tell him that I had dreamed of seeing a naked boy. He told me that now I was growing up and that what had happened was the awakening of my sexuality and that it was not a dangerous thing but in order to have a serious advice on how I would have to deal with these things I had to talk to the priest.
 
I understood only many years after the absurdity of a similar speech, at that time the answer seemed to me clear and comprehensive. I went to confession in the afternoon with a priest I didn’t know because I was very ashamed, I found an old man who told me that those things are useful when you get married and have children and that until then you have to maintain purity, that is you have to preserve absolutely a gift so great that can make you a collaborator of God in spreading the gift of life. Then I told him, almost as if it were a banality, what I had dreamed of and he stopped and told me: “This is a serious sin because men are made for women and women for men”, and added that I had to pray much for Jesus to make me return to the right path, etc. etc., then he gave me the absolution. For me it was a tremendous shock. What had I done wrong? I really could not understand it.
 
However, I decided not to say anything to my father about what had happened in confession and to commit myself to the maximum so as not to think any more about those things that I had been said were a serious sin. Since then, maybe I was still 12 years old or I had just turned 13, my life became a continuous struggle against myself. I discovered masturbation after a few days, but with serious feelings of guilt and with even greater guilt feelings, I continued in my gay sexual fantasies. I went to confession every Sunday with a different priest telling him just that I had masturbated because for me the sin was that. From the priests I heard things of all the colors, always on the negative, clearly, but with many different degrees of negativity.
 
After the intermediate school, my fate was marked, and for the intervention of Don Luigi I ended up for the third time in a religious school, always of priests, like the middle school, even if of another order, there is no need to say that I was sent to the classic high school, the thing was obvious a priori. A mixed class with a predominance of girls, however, the guys were a dozen, not very few. Of course I had attended also elementary and intermediate school in mixed classes of boys and girls together, at the time such a thing seemed quite secondary to me, but entering the ninth grade I saw things in another way, that is I had begun to look at the boys, clearly with the maximum circumspection and with a thousand scruples of conscience, but I had begun to look at them. I knew I should not have looked at them but I couldn’t not help looking at them.
 
At school there was very little to do, surveillance was very strict and at most you could have seen smiles between a boy and a girl and also this with a lot of sense of limit. In practice, I experienced anguish all the years of gymnasium-Lyceum, not for school, where I was definitely not the first, with great disappointment of my mother, but for sex. Attempts to repress me have been really absurd because when I entered the Gymnasium I received as a gift my first computer and my first internet access with the warning on the part of my parents that “this must be switched on only for school and when we are at home”. But as the facts didn’t follow the words, I almost immediately started to go on the internet to look for gay photos and videos (which at that time were still few and very short). With internet the frequency of masturbation has increased exponentially, once a day and even more.
 
To this my very private sexual life corresponded the confessions in which I had begun to tell the priest that I had gay fantasies and in confession I was told by the priest and starting from the first time that in order to definitively solve this problem and to have a normal life one could resort to a psychologist, because there are very good psychologists who can help the boys to “get back on track”, I was then 16 years. That’s how I made the most absurd decision of my life, as if it were a heroic choice of which I had to feel proud: I would have gone to a psychologist to get out of this story of masturbation and homosexuality, but how? My parents should have known it. I thought to tell my parents that I didn’t sleep at night, that I felt very agitated and that I wanted to talk to a psychologist, in response I was told that Don Luigi was precisely a psychologist and that I could talk with him. Against such a proposal my refusal has been categorical. My mother tried to insist, I ended up convinced not to talk to Don Luigi but to contact a “serious psychologist” indicated by him. I knew that there was professional secrecy and I tended to trust.
 
After a few days I went to the first appointment with the psychologist, he must have been between 35 and 40 years, everything was very ritual, bed, notebook, low light, etc. etc., I was a little frightened, I told him of my problem: “compulsive masturbation and homosexuality, etc. etc.”. He tells me that a lot can be done but that my commitment must be total.
 
After the first sessions he makes me compile some tests and gives me a book to read about reparative therapies where there are terrible stories of homosexuals finished badly, I bring the book home and hide it because I don’t want my parents to find it, I read the book but it makes me sick, the psychologist tells me that my doctor should prescribe me anxiolytics but I don’t want to take medicines, then he sends me to a religious group that deals with these things and tells me that “operating on two fronts” things are much easier.
 
The group met in the evening, going there for me was an experience of a terrible self-inflicted violence. I resisted only the first two meetings, then I told the psychologist that I couldn’t take it anymore, he tries to insist on getting me back to the religious group saying it’s for my own good. But I had no intention of going back there, so he proposed a more gradual way …
 
In the meantime, I had practically stopped studying for school and I found myself with a debt in Greek that made my mother go on a rampage. I turn seventeen and I feel truly destroyed, a nothingness destined for failure. I spend a whole night crying, I cannot do it any more, I’m tired even of my live, I’m truly at the limit.
 
Talking to a classmate of mine, I come to know that she goes to a psychologist and that she is well with him. I tell my mother that I want to change the psychologist, she sees me right on the edge and does not object. I wait for the day of the first date.
 
The environment is Spartan, just reduced to the minimum, the psychologist is old, about sixty, white hair, sweater. We shake hands and he tells me to sit down in an armchair, he sits in a chair in front of me, I tell him my problem: “compulsive masturbation and homosexuality”, he asks me: “masturbation how often?” I tell him “Even once a day” that seemed to me very much, he smiles, opens his arms and says, “And with this? This is the norm!” I insist: “But with homosexual fantasies …” And he answers me:” So what? If one is gay it’s obvious that he thinks about guys and not about girls, these are normal things!” I told him: “I do not know what to do anymore, I can’t  go on, I’m just at the limit … “. Then he let me tell a little about my life and he told me: “We must simplify things, you don’t have to do the things that others tell you but what you want, you don’t have to live badly, because otherwise later you’ll have a thousand regrets, you’re a very young boy, a gay boy, so what? What’s the problem? The absurdity, for a gay guy, is to force himself to desire to be no longer gay or worse to commit to not being gay anymore! You must begin to become autonomous, to do what you think is right, the problem lies in the fact that you are worried for things that don’t concern you, for things that others want from you, but you must do only what you want. You will have problems because your family will not easily accept your freedom of doing what you want, but your autonomy you have to earn it day after day.”
 
When I got home I felt free, the feeling was very strange but I knew that the things that this psychologist had told me were basically those I didn’t have the courage to say to myself. It was not easy to build a real autonomy because actually my parents did everything to put me in trouble, and here the psychologist was really useful. Now I have a boyfriend for two years and I love him deeply, he also helped me a lot, he had an enormous patience with me. Now we live together! One day we were walking on the road and I told him: “Take me by the hand!” He looked at me questioningly as asking why, and I added: “There is Don Luigi!” And then he hugged me and kissed me in the street, that’s why I love him!
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CHURCH, FREEDOM AND SECULAR MORALITY

Secular morality is not a set of precepts and prohibitions, it is not a moral code destined to replace another moral code but it is a method that aims to guarantee coexistence, freedom and equality of individuals in social relationships, starting from the idea that freedom is the fundamental social value on which a society of free men must be founded and that the limitations of freedom are justifiable only in terms of the protection of the freedom of others. 
 
The secular morality has nothing to do with particular morals, it is not justified on the basis of any authority but derives from the free acceptance of its founding principle, i.e. the idea that freedom is the fundamental and unconditional right of everyone. In a secular view, on a social level, there are no true morals, according to nature or according to reason and there are no moral authorities, these concepts are typical of particular morals.
 
A secular morality is by its own nature relativistic in the sense that, if it is left to the individual the maximum freedom of conscience and full responsibility for his moral action, provided that one remains in the context of respect for the freedom of others, the choice of the individual is only his, cannot be normative for anyone and is not subject to the judgment of anyone. Relativism is a non-dogmatic and non-prejudicial view of morality, it is not a principle for which any moral code can be equally valid, it is rather a way of dealing with moral content and behavior with an eye to the only social aspect relevant, that is, to the dimension of freedom. Not every moral code or behavior can be admitted in a free society, that is in a secular society, but only the moral codes and behaviors that fully respect the freedom of others can be  accepted.
 
No preaching of discrimination, violence, homophobia or racial hatred, no a priori condemnation of facts or deriving from facts that are not objectively detrimental to the freedom of others, no privilege in any manner justified is compatible with a secular morality because these things are not respectful of freedom of others. No power to limit the freedom of other people, even within the same family, can morally be recognized to anyone for reasons other than those that the law recognizes on the basis of a collective objective interest. No mutilation (circumcision, infibulation) can be practiced for any reason on a minor. No imposition (to marry / not to marry, choice of spouse, choice of having children, choice to severely restrict pregnancies) can be imposed on anyone for any reason. These are just some examples of moral content absolutely incompatible with the freedom of all, which is the only value that a secular state must guarantee.
 
In a secular view of society, for all the conditions affecting the private sphere of individuals, must be guaranteed maximum freedom: adhere to a religion or abandon it freely without any prejudice, to join a political party and leave it freely without any prejudice, follow one’s own sexual orientation, marry or not get married, have or not have children, etc. ..
 
Some issues deserve clarification. Can Law allow restrictions of freedom such those characteristics of members of one or another religious confession (perpetual vows)? The answer is obviously yes, with the condition that from that religious confession you can go out freely, without any formality and without any prejudice. The temporary sacrifice of the freedom of the individual, consciously and freely wanted, doesn’t violate the freedom of that individual if the sacrifice can end in every moment, without formality and without damage, it is rather an exercise of individual freedom. On the other hand, it is not morally acceptable to allow a definitive and irreversible choice, such as that of pronouncing perpetual vows, definitively renouncing some of one’s own rights, without the possibility of going back when the need of it is felt. The renunciations to freedom cannot be admitted if irrevocable.
 
Does this mean that it is not possible to pronounce perpetual vows renouncing definitively some of one’s own rights? No. This only means that the law cannot continue to attach legal value to acts performed as a result of the vows if they are revoked. If a person pronounces the vows and as a result of the vows his assets pass to others, the revocation of the vows must determine, by law, the return of the assets in the sphere of the originary owner. This means that the property transferred following the pronounce of the vows must remain inalienable as long as the person who pronounced the vows is alive and that until then only the right of usufruct is transferred temporarily. If not so if the renounce of vows would become an act of potentially highly restriction of individual freedom in the future, which is morally unacceptable, that is, it would be a trap from which it is impossible to escape except by serious harm.
 
The legislation of a secular state cannot enter into questions relating to the private moral sphere of the individual except to ensure that the behaviors resulting from individual convictions are in any case compatible with the freedom of others. The legislation of a secular state must completely ignore individual morals and must be limited to guaranteeing the freedom of all. The rules must be essential, must not have moralizing purposes but must be a general guarantee of freedom. Precisely because the law cannot enter into moral issues, no conscientious objection can be admitted, because the restrictions on the freedom of individuals imposed by the law are aimed exclusively at protecting the freedom of all and therefore conscientious objection would be in fact, a limitation of the freedom of others, which is the fundamental value against which, in a secular society, no objection can be admitted.
 
Whoever does not accept this principle can come out of the secular society, from which he doesn’t feel represented, and adhere to systems that subordinate freedom to other values. In a secular state the external signs of a religious, political or any other belonging are not allowed in public places, obviously they are always legitimate in private places or open to the public. A secular state doesn’t sign agreements with any religious confession for any reason and doesn’t enter at any level in matters related to religion or individual morality, it must instead actively protect the freedom to adhere to all confessions and to withdraw without any conditions and without any damage.
 
The principle of state secularism manifests itself in a peculiar way in avoiding any overlap between the concept of crime, which is a legal concept, and the concept of sin, which is a moral concept. Crimes are repressed and punished by a secular society because they violate the sphere of freedom of others by depriving others of their rights. The punishment of a crime is not a consequence of any moral prescription but is motivated by profound social reasons related to freedom and equality. The typical example of crime is the murder.
 
Sins are violations of a particular moral code to which a value of sacred origin is attached to the individual or religious level. The typical example of sin is the violation of the commandment “Don’t desire the woman of others” that condemns even the desire, that is, something that in itself is not in any way detrimental to the freedom of others and therefore not only is not a crime but belongs to the freedom of the individual and is completely indifferent to the community.
 
No one is allowed to forgive a crime, not even to the victim of the same crime, because a crime is an aggressive behavior towards the basic principles of social life, so one cannot be forgiven or absolved by one’s own crimes by any reason. One can instead be forgiven or absolved by sins in the name of the authority that has set the particular moral principle that has been violated. Obviously these are realities that have nothing in common. The category of crime is valid for all the members of a secular society, that of sin is valid exclusively for persons who adhere to a particular religious confession and to its particular morality.
 
The reflections so far made on the idea of freedom as the foundation of civil life and on the distinction between crime and sin are masterly summarized by Gaetano Salvemini [Letter from America 1947-1949 (epistolary with Ernesto Rossi)]: “Everyone in Italy seems to have forgot that freedom is not my freedom, but the freedom of those who don’t think like me. A clerical person will never understand this point, neither in Italy, nor in any other country in the world. The clerical will never come to understand the distinction between sin and crime, between what someone believes to be sinful and what the secular law has the duty to condemn as a crime. The clerical punishes the sin as if it were a crime and forgives the crime as if it were a sin. The clerical has never left the atmosphere of the 10 commandments, in which stealing and killing (crimes) are put on the same level as the desire of the woman of others (sin).”
 
An extremely delicate issue is religious freedom, on which the attention of Pope Benedict XVI focused in particular in the Discourse to the Diplomatic Corps on Monday, 10 January 2011: “are not there many situations in which, unfortunately, the right to religious freedom is harmed or denied? This human right, which in reality is the first of the rights, because, historically, it has been affirmed first, and, on the other hand, has as its object the constitutive dimension of man, that is, its relationship with the Creator, is perhaps not too often questioned or violated? It seems to me that society, its leaders and public opinion are more aware today, even if not always exactly, of this serious wound inflicted against the dignity and freedom of the “homo religiosus” [religious man], on which I wanted, many times to attract everyone’s attention “. “Christians are original and authentic citizens, loyal to their homeland and faithful to all their national duties. It is natural that they can enjoy all the rights of citizenship, freedom of conscience and worship, freedom in the field of teaching and education and in the use of the media”. “Moving our gaze from the East to the West, we are faced with other types of threats against the full exercise of religious freedom. I think, in the first place, of countries in which great importance is accorded to pluralism and tolerance, but where religion is subject to growing marginalization. People tend to consider religion, every religion, as an unimportant factor, alien to modern society or even destabilizing, and they try with various means to prevent any influence of it in social life.
 
Thus people arrive to demand that Christians act in the exercise of their profession without reference to their religious and moral convictions, and even in contradiction with them, as, for example, where laws are in force that limit the right to conscientious objection of health workers or of certain legal operators “. “Continuing my reflection, I cannot pass over in silence another threat to the religious freedom of families in some European countries, where it is imposed the participation in courses of sexual or civil education that transmit conceptions of the person and life presumed neutral, but which in reality reflect an anthropology contrary to faith and right reason “.
 
If we analyze the concept of religious freedom as it emerges from the words of Benedict XVI, we can note that the right to religious freedom is considered “the first of rights” but, as clarified by Salvemini, it is neither Freedom without adjectives nor religious freedom, laically understood, in other words, the equal freedom of all religions, but rather the freedom to be Catholics, it should be emphasized that the freedom of conscience and of worship, freedom in the field of teaching, education and use of the means of communication  are claimed for the Catholics. In reality, these are very delicate freedoms because the recognition of total freedom of conscience involves in practice recognizing the right of the Catholics not to obey the law when their conscience, in this case the particular moral code of their religious confession, is in contrast with the law, that means to guarantee the primacy of a particular confessional morality on the law.
 
I remember that Benedict XVI himself urged Catholics to commit themselves to preventing access to teaching to homosexuals and to feel engaged in fighting against the approval of the legal recognition of homosexual unions. If particularistic morals of the individual religious confessions were entitled decision on matters that affect all the population, freedom would be quietly subjected to principles incompatible with the exercise of the freedom of all. But the Pope demands full freedom of action also on the level of teaching, education and the media, areas in which the state cannot and should not delegate anything to anyone.
 
Confessional education can under no circumstances replace a lay and pluralist education. Educating means first of all providing non-prejudicial views of reality, it means putting people in contact with reality so that they can learn and judge for themselves by overcoming prejudices. Precisely because education has an enormous value in the formation of the person, it must take place in a pluralist context, and in this sense lay, in which the fundamental rule is the confrontation with reality beyond the ideologies and the prejudices of value.
 
It is significant that the Pope considers the obligation of participation in courses in sexual or civil education to be an attack on religious freedom, mind you, not of people but of families, because it is through sexual confessional education that religions perpetuate their power, preventing in fact children’s access to secular or otherwise different views of sexuality. A completely similar reasoning applies to the mass media. It is up to the state the primary task of the fight against ignorance and subcultures, against the superficiality and the absence of critical spirit. In this context religious confessions have freedom of expression but in no case can an education uniformly permeated of values of a confessional type can be allowed, such an education would constitute a real brainwashing and an attack on individual liberty in the name of religious freedom. Kids who are growing must be able to compare different messages and different interpretations of reality to form their own point of view. It should be emphasized that freedom of religion cannot become the freedom to create structures of power that are alternative to those with institutional aims and ways of proceeding that are not respectful of the freedom of others and that to the freedom of religion corresponds a secular freedom of criticism of religious confessions that cannot enjoy special protections or immunities, such as, in a truly secular society, no particular group can enjoy such benefits.
 
The Constitution of the French Republic, which came into force in 1958, begins as follows: Article 1 – France is an indivisible, secular, democratic and social republic. It ensures equality before the law to all citizens without distinction of origin, race or religion. It respects all beliefs. Its organization is decentralized.”  As can be seen, the secular nature of the state is explicitly stated in art. 1 of the Constitution. In the Italian Constitution, laicity is never named, and article 7 constitutionalizes the Concordat with the Holy See: Article 7 – “The State and the Catholic Church are, each in its own order, independent and sovereign. Their relations are regulated by the Lateran Pacts. The modifications of the Pacts accepted by the two parties don’t require a constitutional revision procedure.”
 
The Constitutional Court has been working to recognize in an interpretative way a principle of laicity of the state in whose name the state ends up limiting its own de facto sovereignty even in realities that are objectively very far from secularism. For a careful examination of the issue refer to the essay “The principle of secularism in the Italian and European constitution” 
[http://rivista.ssef.it/site.php?Page=20050502135352251&edition=2010-02-01].
 
I conclude with a quote. So Ernesto Rossi writes about himself: “I belong to the very small group of those who still believe it is the duty of every civilized man to take the defense of the secular State against the interference of the Church in Parliament, in school, in the public administration, and believe that in our country, this is more important than any other goal – political, legal or economic – since its attainment would be the indispensable premise for any serious structural reform.” [E. Rossi, from “Il sillabo e dopo”]
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HELL AND HEAVEN OF A GAY GUY

Hello Project, I wanted to tell you that for three weeks now I feel much better and it seems to me that I can get out of the black mood. It seems incredible, but it’s happening. Project, what you did for me has never been done by anyone and it seems incredible to me that you can create similar relationships even if you don’t even know who I’m, but it happens. In the last period everything has changed for me, apparently nothing has changed but I’m the one who has changed, I feel that I have changed and I owe it to you. You know all my story and you told me that there are other guys who live and have lived similar things and then I want to tell my story to those guys because not being alone and understanding that we are not alone, for those like me, is fundamental. Project, the story is long and I took so long to write it but I think it makes sense, because in the end I’m finding my way and so I finally feel free. Project, I tell you something true: I adopted you as a father! It’s something that I missed so much and I’m discovering beautiful things! (Thanks for the good wishes, you’re the only one who has remembered it!)

THE STORY OF PAUL

My name is Paul, I was born in Milan almost 28 years ago. If I look back at my childhood and adolescence I find no time in which I can say I was I don’t say happy but not even serene. My parents never got along, from the date of their marriage and from my date of birth I deduced that I was already arriving when they got married, which would not be a problem, but I don’t look like “my father” at all, under any point of view, just as far as genetic factors are concerned, and I think I’m not even a son of the man who married my mother, but I don’t know for sure and I cannot ask for something like that.

My parents (if they really are my parents), I remember that they often screamed and made spite. They had no other children and I was the object of contention, and I had many times, even as a child, the very clear feeling that “my father” didn’t want me because he knew I was not his son. My mother literally considered me a mess and tried to entrust me to relatives and to various campsites. From the age of eight, that is, since they divorced, they put me in a boarding school for rich people. My parents are economically wealthy. But the choice to send me to boarding school was just a way to disguise the fact that their wanted to get rid of me in order to continue living their lives without me. I was just one that had nothing to do with them.

The college was in a very nice place in the [omissis] area. They came to see me once in a while, usually once every three months, once he and one she. When the teachers told me that the next day my father or my mother would come, I felt really bad and I hated them as I think I never hated anyone.

When I was a kid I did not understand these things well and felt guilty because I hated my parents while teachers told me I should love them. In practice I grew totally alone, both during the school months and during the holidays. I specify that my college was totally male and managed by priests. A hateful place where with the excuse of letting me learn the discipline I was practically relegated as in prison. You learned hypocrisy, falsehood, and even the relationships with schoolmates were just of competition and constant acting, even in private.

My schoolmates waited at least for the summer holidays, I didn’t, because I would have ended up somewhere else like a parcel post. When my mother came to my boarding school, she took me to lunch outside and thought she had done her duty. We only talked about school and she tortured me for hours because she thought it was her duty to pay me a long visit. My father at least stayed very little. Both he and she gave me expensive gifts that I systematically threw away or gave away to someone soon after they left.

Since I was 15 years old they have not given me any more presents but they have thought to give me money and many. I never took that money and they considered me an imbecile for this too. So I was in a boarding school and I didn’t have a penny in my pocket.

The school was a real torture for me. In the fifth gymnasium ( 15th grade) I was rejected which meant another year in prison, I would have gone out of college only after have turned 20! Repeating the fifth gymnasium I met a guy that I liked a lot, I didn’t even understand why.

We were in a religious college and we had a spiritual father. So I started to masturbate thinking about that guy and I felt tremendous guilt. I told the priest that I was masturbating and he didn’t take it as a tragic thing, he always made the same speech and stopped there, but I didn’t say to the priest that I felt homosexual. Once I went badly in crisis and told him that I was gay. It was a terribly wrong choice! College life has become a torture. They controlled me visually as the rotten apple. I always had a priest nearby during my free time. In a first moment I tried to repress and control myself, that is, not to masturbate anymore and even to stop thinking about that guy, but it was a real torture. I resisted even three weeks by auto-imposing not to even think about sex but then I didn’t do it anymore and I masturbated again and I said: “Enough with these absurdities! Go to the hell!”

Since then I began to tell the spiritual father only false things: that I no longer thought of the boys and that I didn’t even masturbate anymore, but I presented it step by step to make it seem credible, I was 16 and a half years old. Naturally I went to church every day, confessed false things and made communion every day. It was a sacrilegious thing, I know, religion should be a free choice, while for me it was just an instrument of torture and frankly I didn’t feel guilty, and why, then? In our college there were never any common moments with other guys in a state of freedom.

At school we did physical education but in the afternoon, there was the gym, also very nice, but there were no locker rooms, no showers. We arrived wearing sports uniform and went away wearing sports uniform. Among other things, it was generally very cold there. We each had a single room with a private bathroom and shower. So I had no chance to see the boy I was interested in if not perfectly dressed, jacket and tie of the college.

I started masturbating since the 16 and a half, but in a place like that, without the internet (considered as the devil!) And without any chance to read an uncensored book or buy a newspaper, in practice, I did everything using fantasy. I selected someone among my classmates and built on them all my fantasies. The first times, this new regime seemed acceptable and even pleasant, then I began to realize that I was throwing my best years this way. The year of the final examination, in November, I also escaped from the college, I was of age, in fact I was almost 20 years old but I didn’t have a penny in my pocket. I arrived at the station after having walked a very long way and I got on a train without paying the ticket and I locked myself in the bathroom until the arrival in Milan so that they couldn’t detect me.

In the college room I had left a letter saying that I would be back in the evening. In Milan I realized for the first time, at almost 20, that the world existed, something that was shocking for me, I was late for years. In the afternoon I newly got the train with the same technique and I came back to the boarding school. Result: they kicked me out of the college! Finally! Of course they warned my parents, who were careful not to come and see what had happened. My mother gave me some money (a telegraphic order) and I have been in a hotel since then in the town near the college.

Then my mother found me a tiny apartment there and they transferred me to the state high school. There were the girls! I had never seen one before, but I wasn’t interested in girls. But the world of the state school was completely different. The professors sometimes even talked about sex, no one forced us to go to mass, there was no spiritual father and we did physical education in a gym with locker room and showers, I couldn’t even imagine a trauma bigger than that .

You might think that in a situation like this I felt good, but it was not like that at all. I felt desperately alone, full of complexes, I had entered the locker room just once for a moment, but after I saw my naked mates I didn’t enter there anymore. They were all there joking and having fun but I just felt the heart beating at 180. The feeling of loneliness and isolation was total. I had a mini-apartment all of my own and fortunately the feeling of solitude sometimes seemed a feeling of freedom.

To prepare the exam I bought a computer and there a new world opened in front of me. Avalanches of free gay sex, but those things sickened me. A few years ago even in porn things were different, they were more vulgar, more aggressive and I didn’t like them at all. When I masturbated thinking about my schoolmates I was fine but when I tried to imagine myself in scenes like the ones I had seen on porn sites I was nauseated. In practice I saw that gay content on the net was all sex but in the most vulgar sense of the term.

I studied very little that year because I had to grow up in many other things. In the end I passed the final examination with a very low rating. But at least the school’s torture was over. I was sorry because the following year there would be no more chance to see my schoolmates naked in the locker room, what, by the way, had almost never happened, but at least there was the possibility.

I leave my apartment and I move to Milan in another apartment paid by my parents. A minimal thing. My parents lived in Milan but I would never have gone to their home, now we no longer called each other not even by phone, after my escape from the college I was considered just a blockhead and the low-grade of my diploma was the further proof of it.

I enrolled in Engineering at the Polytechnic shortly after I turned 20. So many guys and beautiful, but I was totally unable to maintain contact with them even at the minimum level, I felt embarrassed, I felt them more grown up than I was in every sense, even if my classmates had a year less than me. I had tried everything: I enrolled in the gym and then I never went there, I tried to see if it was possible to study with some of my colleagues but always went wrong, they were real geniuses, and I understood little or nothing at all.

The first year I passed a single examination with 19 [18/30 is the minimum score to pass an exam]. At least it was not 18! The second year I newly attended the same courses of the first and I passed a single exam again but with 20! I was 22 years old I was basically a failure from all points of view. Bad university results, practically between university and school, three years lost. I tried to repeat again the first year, but I could not endure it anymore.

My colleagues were three years younger than me and they understood everything, I didn’t understand anything and I didn’t study anything, I felt essentially a failure. I sent everything to ruin, I bought things to eat that went bad in the fridge, sometimes I didn’t get up from bed all day, I ate very little and lose weight dramatically. I have arrived to weigh 55 kilos, even though I am not very tall it’s anyway very few.

At the age of 23 I changed faculty and moved to Economics. The thing was more human and at the end of the year, working at terrible rhythms, I managed to do almost all the exams of the first year. At least from that point of view things started working again. I took my first degree at the age of 27! After too many years lost! I did the first year of the specialistic but of the exams that were planned I did little more than a half because I started working and I finally cut the economic cordons with my family. From this point of view, let’s say, I managed to return to the surface, but my emotional life, in practice, until recently didn’t exist at all.

Since last year I discovered Gay Project and I must say that for me it was an important thing. I read the forum every day and the guys who write there, it seems to me I almost to know them in person, a little I feel them as friends, because I don’t have gay friends. So basically until this year my sexuality was only fancy and I thought that a real contact with a guy, that is, something that gives you a strong sexual emotion I would never have tried it.

I had practically resigned myself to such a thing, resigned badly, let’s say so, because sometimes I saw some nice guys, I wanted at least to try to talk with them but I couldn’t really and I felt a sense of extreme despair. Now I work as an accountant, in practice I verify the “form 730”, “Unique” and things like that, work of low labor, but all in all I can live of my own.

At work, a 26-year-old guy arrived, rather nice, that is, I like him and he also attracts me sexually. Since I met him, it has been my only sexual fixed idea. I think all of you have gone through things like that. First you start to masturbate thinking of that guy, then it comes to your mind that you don’t know if he’s gay, well, I’ve overcome all these things, he told me he’s gay because I would never had such a courage and he also said that he likes me.

He had tried a minimum of physical contact with me but I rejected him badly, I did a kind of hysterical scene and then I ended up to cry, just an attack of despair, he was in a tremendous embarrassment and I was sorry very much because in the end I wanted him but I rejected him so violently that he got really scared and started to keep me at a distance. I could not understand why if I wanted him, and I wanted him madly, in the end I had attacked him like that.

That’s where the Project forum happened to me and I said to myself: I try, so what do I have to lose? And I called. At first a tremendous embarrassment. From what I’ve read many guys talk about sex in a very casual way but I just couldn’t.

The first time, we talked for hours but always in a very vague, and never about sex, I thought that Project was tired but no. Then I called him back, but still without talking about sex, the third time he called me, I was not expecting it and I was very happy and even the third time we didn’t talk about sex. In fact I had been looking for Project just to talk about sex and instead a very strange relationship was created which I was not really used to. A man that could be my father was talking with me for hours, he listened to me, a very strange feeling. I asked him why he was listening to me and he told me that he was at ease and in fact I was fine too, so I found the courage and told him about me, telling him a little about the story you read up to now. I also said of the anxiety that takes me when I’m with my friend and that I thought I would never be able to have a sexual contact with him.

One thing struck me: de-dramatization. Project took it for granted that it would not be a big problem and that it would be resolved soon and well. We talked about sexuality very freely. Well it was remarkable: I had no inhibitions, something that had never happened to me before when the talk ended up on sexual issues. I never thought I could talk freely with a man of that age and instead it just happened. Then in the following days, we talked often. If I have to tell the truth I felt the affection of Project, the attention to what I said and what I am.

Why did I write all this post? Well, the reason is one, yesterday, for the first time, I managed to kiss that guy. I had never experienced anything like this, just a feeling of total mutual abandonment. The time that stops and you end up to merge with another guy, a wonderful thing, let’s tell it, because of these things I’m not ashamed anymore, the excitement was such that I came to orgasm for a kiss! When I told this to Project, he told me some beautiful things. It’s true Project, being gay is a beautiful thing and makes you forget so many bad things you’ve been through. Now I consider that guy as my boyfriend, and he thinks the same! Guys! Never let anyone throw you down! I now feel like another person!

________________
If you like, you can join the discussion on this post on Gay Project Forum: http://gayprojectforum.altervista.org/T-hell-and-heaven-of-a-gay-guy

GAY SEXUAL EDUCATION

Acquisition of basic concepts: male, female, couple and family
 
This chapter is dedicated to sex education, with particular regard to the sexual education of gay boys. All education, and therefore also sexual education, aims to convey systems of values and to distinguish between right and wrong, moral and immoral, normal and not normal, basically, the sexual education can be taken as a guide  to distinguish what is to be accepted from what is to be rejected. Here I will use the categories of normal and non-normal.
 
Before sexual education in the strict sense, there is a phase of acquisition of concepts that will be taken as fundamental postulates, as obvious and indisputable structures of society, and in this sense will be considered normal. This phase begins very early; the contents transmitted include the difference between boy and girl, the behaviors assumed as typical of the boy and of the girl, the idea of the family, like father, mother and children, and also the idea of couple. And it is precisely through the acquisition of the concept of heterosexual couple as a normal thing that the discrimination of homosexuality begins.
 
The couples that appear in the comics of Walt Disney are always heterosexual: Donald Duck and Daisy, Mickey Mouse and Minnie, Horace and Clarabelle, etc. etc. and couples are presented by insisting on different attitudes of the male and female. Daisy is flirtatious and vain, Donald Duck is confusing and clumsy. Minnie is attentive to beauty and self-care, Mickey Mouse is concerned with investigating and solving police cases, but inevitably Donald Duck is in love with Daisy and Mickey Mouse with Minnie. The child, well before being able to understand what falling in love means, assumes that it is normal and obvious that a couple is formed of a boy and a girl. These messages, subliminal and pounding at the same time, constitute a substantial educational push not to heterosexuality in itself but to consider heterosexuality normal before knowing what it is about.
 
School books and heterosexual culture
 
The transmission of messages that underline the normality of heterosexuality continues to adulthood through many ways. Whoever has a school book in his hands that speaks of literature will notice that the point of view of the book, while having all the appearance of objectivity, is in all cases the typical hetero point of view. It is enough to say that the stories of love that we are talking about are, except for very rare exceptions, heterosexual stories and in the very rare cases in which stories with homosexual background are mentioned, which in the ancient world were not very rare and therefore cannot be omitted at 100%, the way to deal with the topic is substantially different from that used to describe heterosexual stories. Examples of couples of famous lovers, such as Paolo and Francesca, Abelard and Eloisa, Lancelot and Guinevere, and down to Renzo and Lucia and up to the contemporaries, are always made up of heterosexual couples. 
 
Sexual education through films and television
 
Even on television there are basically only stories of heterosexual love or passion. The appearance of television series centered on homosexuality, like the famous Queer as folk, is something that is spoken about a lot, almost an event, because it is absolutely exceptional, and we must keep in mind that in these series, homosexuality is presented as a social phenomenon perfectly structured in itself and substantially separate from the ordinary hetero world, the normality of gay reality is not at all emphasized, just the stereotype is stressed, that is gay reality is presented not in its complexity and its ordinariness but through a particular gay reality very ritualized, that one represented by the mass media, which is objectively only a little section of gay reality but risks to be mistaken for the real gay world.
 
Basically, given the general invisibility of the most relevant part of the gay world, i.e. of undeclared gays, the images of homosexuality that can be found in the cinema, on television or in comics (where they start timidly to appear), are only those of the gay visible world, with its collective rituals and its stereotypes, they are images that are very far from the real life of the vast majority of gays and, moreover, for show needs they are presented with particular tones and with a particular underlining.
 
Gays almost never appear on TV as ordinary people who one can meet in everyday life. Except for very few exceptions,  the idea of gay presence in society as a normal component of society itself still has no place in cinema and literature. The images used by advertising are often full of sexual allusions, even very explicit and they are almost always allusions to heterosexual sexuality. The very rare images that allude to gay couples or to contents referring to homosexuality are often the cause of scandal and are remembered above all for their exceptional nature and for the controversies they have provoked.
 
Sexual education and sport
 
Also sport helps to underline the idea of heterosexuality as normality and therefore of homosexuality as deviance. Discussions on the presence or absence of gay players in the national team or in other teams are very indicative of this trend. Coaches and players are quick to point out that there are no gays in their teams, which is like saying that there are no pathological cases and that everything is normal.
 
Religion and sexual education
 
The attitudes of total closure of the Catholic Church with respect to homosexuality are well known. The Church doesn’t limit itself to reaffirming the centrality of the heterosexual couple but states a prejudicial sentence and without appeal against  homosexuality. The official documents of the Church, beyond impromptu interviews with apparently conciliatory tones, are and remain among the manifestations of the more radical intolerance towards homosexuality.
 
It could be objected that the television series, the comics, the attitudes of the Church or those of the sports world are not true forms of sexual education, it remains the fact that all or almost all the messages to which the boys, who are growing, are exposed, are messages endowed with a communicative power far superior to that of any form of classical sexual education, and contain repeated and concordant underlining of the normality of heterosexuality and therefore of the non-normality of homosexuality.
 
Parents and sexual education
 
The condemnation of homosexuality is implicit but it is and is understood as very clear. It should be added that, in all this, the attitudes and expectations of the family have enormous weight. Parents hardly worry about the possibility that the boy can be gay and behave with him by taking absolutely for granted that they are dealing with a heterosexual boy and therefore they always believe they are legitimized to project their expectations into the boy and to direct him in the direction that, in good faith, they judge the most appropriate for the boy himself.
 
Sexual education: taboo and scandal
 
Sexuality, all sexuality, is still affected by a category of religious origin, that is, the idea of taboo, of the forbidden, and therefore of the transgressive. Of sexuality one can also speak but always in general terms, by categories, never explicitly and with reference to oneself. Sexuality, in other words, is not considered a normal topic of conversation, it is something that should be omitted, at least for good education. The idea of the taboo implies that of the scandal, the idea that one can create a scandal is very significant, because scandal means publicity and also money, so newspapers, magazines and gossip blogs put the sexuality of a person on the streets when that sexuality turns out to be not normal, especially when it comes to conjugal betrayals or homosexuality.
 
Building one’s own concept of sexuality
 
Naturally, the boys, with the maturity, gradually build their own idea of sexuality and, if they are gay, specifically of homosexuality, which progressively detaches itself from the concepts learned in a subliminal way in childhood and early adolescence. In other words, with the passing of the years boys open their eyes and realize that the reality of sexuality, in general, is very different from ideal models, that the model of marriage as a natural love union of a man and a woman if it’s considered for what it really is, shows all its fragility, so much so that in Italy the majority of marriages don’t hold up over time and that, as regards homosexuality, in particular, reality is totally different from how it is represented.
 
Repressive sexual education
 
The weight of the internet in this path towards awareness is often decisive. It is much easier to talk seriously and without sexual taboos with a 35/40-year-old man than with an 18/20 year-old boy who is still deeply conditioned by behavioral patterns and interpretation patterns of external origin. There are still many young people in their twenties who don’t have a realistic idea of how others experience sexuality. I would add that there are twenty-year-old guys who are literally terrified by the idea that something of their sexuality can be leaked to their parents.
 
In some circles, even today, gay guys suffer real forms of violent repression that unfortunately leads them to make choices that over time will prove devastating for their emotional life and for their personal balance. I happen to talk to guys over 20 who have never before had any chance to talk seriously about their sexuality. Talking with these guys allows us to understand the depth of their discomfort and the need for them to be reassured in order to be able to look at the future with concrete hope.
 
To get out of certain environments and earn a true autonomy it takes a huge effort and guys are often completely abandoned to themselves and discouraged in their every attempt to emancipate themselves and to build a better perspective. Very often families or are totally incapable of realizing the difficulties of their sons or are inclined to consider as a priority the traditional way of life to maintain a reputation at least apparent in front of the people. In some circles, even today, a 20-year-old boy he cannot afford not to have a girlfriend if he doesn’t want to be substantially marginalized. The state of suffering caused by these situations is really heavy. Here not only is there no sexual education to freedom and responsibility but there is a real form of educational violence that doesn’t propose but imposes coercive behavior patterns through very heavy forms of masked blackmailing. This imposition attitude is opposed to that of complete indifference which is instead characteristic of environments that are considered more open and free.
 
Risks of obscurantism and prohibition
 
It should be emphasized that, for the boys, talking seriously about sexuality and clarifying their doubts in this matter is fundamental and the absence of any form of comparison ends up inducing them to seek answers away from the daily dimension, in environments that seem the most suitable to acquire concrete knowledge on the subject of sexuality and in particular of homosexuality. I speak primarily of the pornography, which presents models, apparently gratifying and simple, endowed with a force of persuasion well beyond that of words.
 
Obscurantist or prohibitionist attitudes regarding sexuality have effects that are exactly opposite to those envisaged. If the parents, the school, the Church and the sports environment consider sexuality to be a taboo, the boys will go in search of spaces where they can obtain information in a clear way and can even live their first experiences, through the internet, first of all through pornography and then through erotic chats and dating sites. The huge number of people who use these sites is largely due to the absence of any form of sexual education at the family or school level, as well as, obviously, to the repression of sexual spontaneity.
 
Pornography on the net
 
In the past years pornography on the Internet was presented with criteria of strong aggression and in very stereotypical forms, access to the sites was generally paid and the presence of dialers to charge the user very high telephone charges was a deterrent that helped to keep the vast majority of kids out of those environments. Today things have changed, the free porn sites, which are financed exclusively by theme advertising, are many and recently the blogs created by individual users to collect photos from the web and to republish them, are widely spreading. this is the phenomenon of re-blogging, which has a particular meaning when it comes to erotic sites (these sites are not are about explicit pornography but show content vaguely related to sexuality, such as nude photos or short movies taken by a candid camera, with some sexual implication). The re-blogging has led to the creation of sites that have nothing to do with the old heavy pornography, that was present on the Internet years ago, these sites are managed with good taste, sometimes they have no commercial purposes and it is not surprising that they have a public in progressive increase. Even these blogs with an erotic theme, however, inevitably present behavior patterns.
 
Pornography and today also the re-blogging of erotic content constitute for many gay guys the sexual model of reference, somehow a true sex education. It should be kept in mind that the boys’ approach to pornography starts very early and that the first contact usually takes place between 13 and 14 years, so at an extremely receptive age compared to content related to sexuality.
 
The use of pornography is closely connected with masturbation and is, above all for straight boys, a topic of discussion with peers. For them, talking about these things with their friends is still possible and not risky, for gay boys it is easy to realize from the speeches of other boys that the sexuality of those boys is another and it is easy to deduce the wrong conclusion that there is something wrong with gay sexuality.
 
For a straight boy the messages coming from pornography are filtered through the speeches made with friends and have a less important value than for a gay boy, who on those topics generally doesn’t have the possibility of interpersonal comparison. I would add that the first sexual relationships of heterosexual boys are generally considerably more anticipated than the first sexual relationships of gay boys and present themselves as a sort of license to adulthood, for gay boys instead, masturbation on the basis of pornography replaces sexuality lived with other guys for very long periods and ends up consolidating the models offered by pornography.
 
Sexual education delegated to Church and pornography
 
In social contexts, such as the Italian one, in which moralism dominates and in which sex is the most widespread and rooted educational taboo, there is no serious form of sexual education given through institutional and lay channels, that is, not affected by prejudices of religious origin, which means that the sexual education of boys is almost totally delegated to the Church and to pornography.
 
Although the conditioning weight of the education given by the Church is still significant in many cases, the element that really dominates the sexual education of boys in today’s Italy is certainly pornography via the Internet. Given that in fact a very delicate educational task is up to the pornography, let us ask ourselves if it is really able to perform such a task by showing the true gay sexuality as it is actually experienced, or if pornography shows something substantially different from reality, in particular, let us ask ourselves if and how gay pornography influences the true sexuality of gays, beyond the fact that it represents such a sexuality more or less correctly.
 
Hetero-gay and gay-gay models of male-male relationship
 
Let’s start from the definition of heterosexual male (hetero) as a male person who falls in love both on an emotional and sexual level with women or girls, and of homosexual male (or gay) as a person, always male, who falls in love both on the emotional and sexual level with men or guys.
 
According to the common notion, an emotional or sexual relationship “male homosexual” or, briefly, “homosexual” is a relationship “between two male persons”, but it is clear that, in fact, the situations that can occur are two and are clearly different from each other. If the relationship is created between two gays we will talk about gay-gay relationship, if it on the contrary it is created between a heterosexual and a gay we will talk about a hetero-gay relationship. It should not be surprising that hetero-gay relationships exist, because a heterosexual, who “falls in love” affectionately and sexually only with women or girls, can nevertheless, for various reasons, build also sexual relationships, generally without a true affective component, with gay guys, the phenomenon, indeed, is and overall has been quite common, as we will see in the section on gay sexuality. Historically, hetero-gay and gay-gay relationships were born in very different eras and have been structured according to very different models.
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LOVE IN A GAY FAMILY

Hello Project, my name is Laurence and I live in a small town in the North East, we ought to be almost the same age. The idea of this email came to me because Andrew, a young guy who changed my life, told me about your forum and I went to read it with a huge curiosity. There is a section on older gays and it is not abandoned! In short, reading I had the impression that your way of seeing things is not very far from mine, that among gays is not so easy to find. 
 
I am 57 years old, Andrew is 31, but I have to say right away, we are two gays but there has never been sex between us, such a thing can have passed through my mind, ok, it is a fact, as it has also passed through his mind, but it never happened, because the fear of destroying what was consolidated between us held us back. I met Andrew when he was 16 and I 42. I have been always an undeclared gay and I didn’t even have gay friends. There was no internet, and if it had been there it would not have been my passion.
 
Professionally at 42 I had achieved my professional accomplishment. I was a lawyer and I was dealing with divorces. One day in February 1993 a gentleman introduces himself to  me with the typical way of doing of people of rather high social class and tells me that he intends to separate himself from his wife, but what strikes me is not the attitude of that gentleman towards his wife but his insistence that his wife had had in an extramarital relationship for many years and that their son or their alleged son would actually be the son of his wife’s lover. I asked him how old was the boy and he told me 16.
 
I accepted the cause of separation “because of the lady” telling my client that the custody of the son, especially in a condition like the one he declared, would have been granted anyway to his mother, because he actually had denied paternity but my client didn’t seem upset at all and on the contrary seemed almost happy.
 
A few days later I called the lady to understand her reasons and after a couple of days she showed up at my studio with her son, that is with Andrew. He was already a beautiful guy, he shook my hand without any hesitation. The lady was sure that the son was son of her husband because at the time she didn’t even know her friend, but she didn’t intend to resist the possible disavowal of the paternity. All this was quite unusual, but one thing bothered me more than all the rest: the lady, also certainly wealthy, was not in the least disturbed by the fact that the husband wanted to separate from her by blaming her, but seemed worried by the idea of having to keep her son in the house where she lived with her partner, who certainly wouldn’t have liked cohabitating with the son of the lady.
 
I asked the lady to talk separately with her son. The lady was a bit perplexed but finally said yes. When I found myself alone with Andrew, face to face, I asked him why neither his father nor his mother wanted to cohabit with him, and the answer baffled me: “They don’t want me because I’m gay and so I’m not even a son for them”. I smiled as if to say: “But is it possible?”  He smiled too. Then he made a strange gesture, for a guy of his age, he took from my desk a business card of the studio and told me: “Later I’ll explain, now let mom in, otherwise she worries.” I called his mother and we said hello.
 
I don’t deny that what had just happened had disturbed me and not a little, the behavior of Andrew was absolutely free and spontaneous, after the exchange of smiles he was no longer afraid of me. I thought, however, that the thing would have had no following, if not on a professional level, but it was not so.
 
The same evening, very late, after midnight, Andrew called me on the cell phone and always calling me by name, he kept talking with me for a long time. I’m wary by nature, so I spoke in a formal way, because I was afraid of being registered, but here and there I let go out a few words of encouragement. We talked almost two hours. In the following days almost the same thing happened almost every day. I canceled all my commitments in the evening because I knew that Andrew would call me. It was nice to talk to him, step by step we came to talk about everything.
 
I did not know whether to tell him that I was gay too, it could be a very dangerous thing, but then I told him, he replied that he understood it from the beginning and that for this he had taken my business card. Slowly I too put aside all my perplexities. Andrew talked about everything, even about sex and in a very serious way and, what could seem incredible, I did the same with him, I talked about me, my desires, my dreams and he answered me as one who knows exactly what to say and how to say it.
 
The legal proceeding came to define the separation of the parents and Andrew has been entrusted to mother and he was yet 17 and a half years old and basically we were on the phone every night. The thing was absolutely normal, his mother didn’t know it and when she saw him on the phone she thought he was talking to another guy. One day in March of 94 (I don’t say the day), Andrew turns 18, I wish him well. I had told him I would have a little party at my house. He shows up at six in the evening with two huge suitcases and tells me: “What is my room?” I look at him puzzled and he says: “I don’t want to stay at my mother’s house a minute longer!” We prepare his room. Needless to say, I was happy.
 
Andrew then attended the second classic (the twelfth class). I felt like I was coming down in a new role, that of Dad. He looks at me and says: “Why don’t you adopt me?”. I quickly took stock of the situation. I no longer had parents and I have no siblings, so something like that would not have undermined anyone. I answer him: “Yes we can, yes!” He hugs me and messes up my hair, then crouches down on the couch cross-legged and tells me: “It would be not so bad! But in the meantime you have to start to assume such a role properly.”
 
The next day there were talks with the teachers, he urged me to go with him to the talks. I asked him if the professors knew his parents, but he said that neither his father nor his mother had ever gone to speak with the teachers. The night before he tells me about the school, the teachers, about what I had to say. The next afternoon I make my debut as a dad. Andrew was good at school, indeed very good, and I tried to do my part well. The professor. of Mathematics told me that it was a pleasure to meet me and that I had be proud of having a son like Andrew! I cannot deny that I felt in seventh heaven!
 
Over time, the relationship with Andrew has become very strong. When he had a boy I saw him happy and he talked to me about it. This, although it may seem strange, has never created any problem. Andrew was so moderate: he never drank alcohol, he never smoked, he didn’t like going to parties. I already loved him then with all my soul. Sometimes with the guys he had bad experiences, that is, he deluded himself a lot, when the disappointment came, he sat in an armchair and said to me: “What are you doing when you’re sad?” And we kept talking for hours.
 
In April of 98, our life changed. Andrew met Peter, a very good guy, also 21 years old. At the beginning it seemed like one of Andrew’s usual stories, important but relative, then he told me that he wanted to try to live alone with Peter. That was the most difficult time for me. I was afraid of losing Andrew but not only I haven’t lose him but I also found Peter. I had a studio, a kind of attic with a single room but very large. We furnished it and Andrew and Peter went to live there, on the fifth floor, I lived on the second, at the beginning they were a little on their own, then slowly they started coming to lunch every day at my house, then even at dinner, at the end, in practice they lived in my house and went to the fifth floor just to sleep.
 
We’ve been living like this for 10 years now. Now both Andrew and Peter work and they could very well buy a little house to live on their own, but they don’t leave. We spend 15 days together in the summer all the three of us and we go around Europe. Even Peter is a very good guy, even he is an unwanted child. They treat me like a dad, for me it’s a wonderful thing, when they leave on their own they call me twice a day so as not to worry me. By now they are no longer two boys but they are two adult men. I have a little fear of old age because I could create problems for them, but they pamper me in an incredible way.
 
There is only one thing, stupid perhaps, that I miss a little, they always call me Laurence while I would like them to call me dad, but perhaps they didn’t even think about it. Now we are basically a strange family: a man of 57 and two of thirty-one. If I look back to my past, my gay dream was another, I also wanted to live the couple life like Andrew and Peter, I wanted to have a sexual life, which I only had between 30 and 35 years old and with a person who has always told me a lot of lies and who then suddenly disappeared without even saying hello. As a young man I wanted a world like Andrew’s and Peter’s but I didn’t have it, but in old age things have changed for me and I think I can say I have lived a full-blown fatherhood. I feel like a daddy, they treat me like a dad, so lovingly. There are people who say that the family is the so-called normal formed by a straight couple and children, that is a family of blood, ok, it’s a fact, but mine, that of Andrew and Peter, why should it not be considered a family? I don’t say of myself, for heaven’s sake, but these two guys, why don’t they have any protection in the name of the protection of marriage? What’s that got to do with it? They love each other and love me. But is it possible that all this doesn’t have to count for anything? When they will need someone it will not be the family of origin to remember them, but they will have to help each other. If I didn’t have these two guys I would be just an old man who would end up being looked after by a caregiver or some institution, if I have a future it’s because they are there and because they love me, but all of this on a social level counts for nothing!
 
Now, Project, publish this story so that someone reads it because it is not a fantasy but it is a testimony to the truth, that truth that so many people don’t want to hear, is a testimony to the seriousness of gay guys and to the things they are capable of, if only they find people willing to love them.
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GAYS AND COUPLE SOLIDARITY

Hello Project, I am a 54-year-old man, I have a name not very spread and for privacy I prefer not to use it, you can call me Francis. Reading the forum, which is really rich, I saw that messages related to young people and, let’s say, to the early stages of life dominate. You also talk about mature men, but in fact I have never seen a post dedicated to mutual solidarity among posts dedicated to gay couples. 
Ok, yes, sex, attraction, coming out, everything you want, but they are ways of seeing things very important when one is young, are issues for people who have to start their adult life, but one is gay non only when he’s a boy, then guys become men and the meaning of a couple relationship changes for them and the need for a concrete solidarity and a stable presence becomes basic cannot be ignored.
 
Why do I tell you these things? The answer is simple, I’ve seen what it means to live like a couple when you’re sick, that is when you really need to have someone close to support you and literally help you live. My life as a young gay was practically all of fantasies and pornography, at least up to 45 years, then I met a guy 24 years old, yes, he was 21 years younger than me, I, according to the usual script, would have had to let such an opportunity pass and pretend nothing happened, because he was a bit too young and I thought it could not work, but he didn’t give up and made me discover the couple sexuality and I will always thank him.
 
We have been together for three years, and those have been the best and most agitated years of my life, he is a bit neurotic but, in short, the result was very positive, then he found another guy, younger than me but with me he has nevertheless maintained a relationship, he has never disappeared and the level of our speeches has never descended towards banality.
 
I was not shocked by the fact that he had found another guy, in a sense I expected it, it was inevitable, and in fact our relationship continued to exist even if in another way. He has had his stories, has changed two or three guys, and then he ended up preferring to be alone, except for some adventure, if it happened, but without going to look for guys. When I was 52 I started to feel bad and it did not take long to realize that the situation was very serious. I felt a bit displaced because I had broken for years the relationship with my family and I was practically abandoned to myself. The very first time, I tried to do everything myself, without asking anyone for help, but it was very difficult, at the limit of the impossible.
 
When my ex-partner, let’s say my only ex-partner (because I didn’t have had any others) knew it, first he called me, then he came to see me and he realized the problem and then he did something that I never would have expected, that is, he moved to my house and now we have been living together for two years.
 
I would never have imagined such a thing, he is now 32 and could have a life of fun and instead he came to stay with me. Sometimes he helps me in an affectionate way and he works hard to alleviate my ordeal as much as possible.
 
My father and my mother (both 78 years old and both in good health) know of my health but have not come to see me, by phone they repeat that I must find “someone” who could help me, but they mean a caregiver or a nurse, on the other hand there has never been a dialogue with them if not for good manners. My parents would not have wanted a son like me, it happened, and they had to accept me with “Christian resignation” (my mother’s words). But that son has a person who loves him and this makes him happy even if he has so many serious problems to deal with. I do not know if my relationship with my ex is a couple relationship, but I think it’s a relationship of love anyway. In my misfortune I can say I was a lucky man. I just have to thank my ex who has given me back a dignity and is allowing me to look at the future with less anxiety. Thanks My cub! I love you so much!
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If you like, you can join the discussion on this post on Gay Project Forum: http://gayprojectforum.altervista.org/T-gays-and-couple-solidarity

GAY AFFECTIVITY

Gay affectivity
 
This chapter was built exclusively on the basis of the experience gained in Project Gay, it is an objectively limited point of view that focuses mainly on undeclared gay guys, the average age of these guys is around 26 years, starting from 16/17 up to 40 and over.
 
The object of the survey is the set of emotional relationships of a gay guy, from familiar relationships to those with friends and those related to the love life, in other words we try to understand what can objectively contribute to individual well-being and what are the factors that for this purpose have greater weight.
 
Family affectivity and coming out
 
The awareness of being gay is not traumatic in itself but because it is hypothesized that being gay involves a condition of substantial separation, even if not always of objective exclusion, from the family and from social environment.
 
A gay guy very often realizes that he is living in an environment with which he cannot have direct dialogue and clearly perceives environmental and family homophobia. In other words, a gay guy often feels himself out of the family environment and out of the peer group, right because of his being “a gay guy” and hence derives the importance that many gay guys attach to the coming out (more or less enlarged) that is supposed to be the keystone for a full integration into the social and family environment of a guy as a gay.
 
All this is based on the often unrealistic assessment that the misunderstanding between a gay guy and his family or a gay guy and his social environment derives from the lack of clarity on the part of the gay guy rather than from ignorance and environmental homophobia.
 
A gay boy blames himself for not declaring himself to his parents and his friends and identifies the causes of his own marginalization precisely in the lack of clarity that he uses towards friends and family.
 
Not declaring themselves, especially in contexts that push towards coming out, is experienced with guilt, as a form of deception perpetrated against family and friends.
 
The push towards the coming out, which appears to be a push towards honesty and transparency, is greatly reinforced by the assumption, or rather we should say from the presumption a priori, that the family and friends are able to really understand and accept the situation.
 
 In totally unprepared environments, the coming out can create situations of serious discomfort, on the verge of intolerability, because usually the reaction is not a clear refusal but a disguised refusal often accompanied by the parent’s feeling of guilt for not having been in able to grow “well” the son. The punishment for this alleged fault consists in having to keep the child as he is and trying to love him “in spite of everything”.
 
Similar attitudes, for the guys who have come out in the family turn out to be more destructive than the sense of generic loneliness and non-inclusion that had preceded the coming out.
 
Friendship affectivity and coming out
 
Even with friends, with very few exceptions, guys soon realize that the coming out doesn’t lead to true integration but to an integration “as gay”, that is, the identification tag objectively makes a difference unbridgeable. After the coming out, often, the situation becomes worse than before and the feeling of marginality and loneliness is exacerbated.
 
Affectivity research and gay sexual research
 
After the phase of the search for family and social integration, the search for solutions oriented towards the gay reality begins. It is realized that with other gay boys a dialogue of another level is really possible, but often the idea of a more direct and immediate dialogue is mixed up with the sexual research.
 
Every effort must be made to represent things in realistic terms, trying to avoid the mysticim of gay affectivity. I mean that not only sexual research should not be underestimated but it must be realized that it is a fundamental element for the growth and emotional stability of any person. The overlapping and integration of affective research and sexual research has nothing pathological and one should be amazed, if anything, by the excess of sublimation on one side and the excess of affective aridity on the other.
 
For a gay guy, as for any guy, sexuality has a fundamental role that must be understood and valued. In the context of sexuality, given the difficulty for a gay guy to find the sexual availability of another guy, masturbation takes on a particularly important meaning, especially when any couple sexual experience is virtually impossible.
 
Even pornography, when it does not create real forms of addiction, should not be demonized. The discovery of online pornography occurs at a very early age and often in a period concomitant with that of the discovery of masturbation. The first contacts with the pornography of preadolescents are frenetic, pornography becomes in practice in many cases a reality that dominates for a while the whole horizon of sexuality, but in the late adolescence needs of affective character mature and gradually lead to a certain devaluation of pornography and even masturbation takes on a more typically affective dimension, that is, it is considered as an integral part, even if projective, of a love relationship.
 
It is a fact that guys and in particular gay guys are very selective in the use of pornography, they are looking for videos that have actors of a few and specific physical types and especially videos that concretize situations that they would like to live in reality. In fact, masturbation with fantasies related to experiences really experienced is much more engaging than that related to pornography because it has a root in concrete experience.
 
While masturbation keeps over time a fundamental role, pornography tends to lose importance over the years and, in a good percentage of cases, certainly not marginal, guys quickly move to the phase of erotic chats and dating sites and here takes place a phenomenon similar to the one that happens at the time of the discovery of pornography: guys realize that having sex on cam with strangers is easy as well as not risky in terms of disease prevention.
 
Then begins a phase of frantic search for virtual sexual contacts. At first the thing is very engaging, even if often accompanied by feelings of guilt, then, over time, guys realize that all this is missing something that is easily identified with the physical presence of the other, the jump towards meeting sites follows, which is objectively much more risky both at the social level and at the level of prevention of sexually transmitted diseases.
 
But even the meetings organized in the sites, except for very rare exceptions, are unsatisfactory, often the reason is found in the fact that the other is not exactly the one you were looking for, so you switch to a new experience and then to another and so on. The dating sites are likely to be the arrival station for many people, but in many cases guys ask themselves what is missing in all this and they finally discover the correct answer: in such experiences there isn’t any true affective dimension.
 
Economic model of gay affectivity
 
In what does gay affectivity materialize? The answer should be sought by keeping in mind the common overlap-confusion of two concepts: sex and love that often moves people away from a more complex conception of affectivity. I mean that affectivity can certainly be sexualized but in many cases it presents itself and is objectively completely independent of sexuality. A genuinely emotional relationship is born in a totally spontaneous way and above all it is not conditioned by anything, it exists, if it exists, only for its own strength, outside and often against any mechanism of control.
 
The economic view of affectivity is very common; balance of giving and taking, emotional investment, convenience, emotional failure, are all expressions derived from the world of economics. After all, the economic models dominate in many sectors and it is almost automatic to apply them also to emotional life, hence the idea of marriage and in general of emotional relationship as a “contract” in which one is bound to an exchange of services and offer certain guarantees and also the idea of an emotional relationship based on the possession of the other. In reality, the economic reading of affectivity is the cause of the failure of many marriages and many couple relationships.
 
Weak and gratuitous affectivity – Emotional affinity
 
The affectivity is not totally neither even essentially linked to the life of a couple, it is a much weaker concept, that is much less binding and contractual, but at the same time much more widespread and pervasive. Affectivity is the basis of a deep, spontaneous human relationship and responds to ancestral mechanisms aimed at mutual gratification and at creation of weak but lasting relationships on which the balance of individuals is based.
 
Affectivity tends to be a weak but stable aggregative force because it is independent of external factors and in large part also of the behavioral responses of the other. This identifies the gratuitousness of the affective dimension that gives without asking, even if it is not addressed to everyone but to a fairly small number of individuals who perceive themselves as emotionally similar.
 
Affectivity does not intervene towards people  who are perceived as a potential danger for their unpredictability, but only when the behavior of the other is in some way predictable and judged honest, that is, driven only by affective categories and not by other aims. Affectivity comes into play when there is recognition of a basic affinity in spontaneous reaction mechanisms.
 
Where there is something dissonant, that is, a stranger or not understandable, affectivity doesn’t intervene and the unconscious and subliminal communication mechanisms don’t work, where on the contrary affectivity intervenes, most of the communication doesn’t need words or abstract conceptualizations and people get in touch with each other  essentially through a subliminal communication easily deciphered because the communication code is substantially the same.
 
The affective dimension creates a form of communion-communication for which defensive shields vanish and the learning of behaviors, of ways of doing, of saying, of physically posing of  the other is much facilitated, but all this remains at the subliminal level.
 
Free friendship and instrumental friendship
 
The typically affective relationship is friendship, it is a fundamental and spontaneous interpersonal relationship that does not create bonds but is able to minimize the feeling of marginality and non-inclusion that so many gay guys experience.
 
Unfortunately, friendships are often considered as a kind of technique for the satisfaction of other needs (mostly linked with sexuality), in this way friendship is subordinated to something else and loses its essential character of absolute gratuity. However, it cannot be taken for granted that the intervention of sexuality in a relationship of friendship is always conditioning and destructive, there are friendships that are substantially independent on the sexual involvement that anyhow accompany them, such friendships are not lost when the sexual interest that had been, at least partially, the glue of the friendship, vanishes. However, if the so-called friendship was exclusively instrumental for sexual purposes, when the sexual relationship ends, the relationship of friendship highlights all its weakness and vanishes in a short time.
 
Friendship between gays
 
Friendship does not constrain, does not limit, but opens up a way of communication between people who feel similar. Of course, the affinity can be of various degrees; if this affinity is truly profound, friendship is very firm. In this sense, sexual orientation plays an important role because in a friendly relationship the affinity of experience is a fundamental element. A gay guy uses a communication code that doesn’t coincide with the one used by hetero guys, the messages are different and more cryptic,  the unsaid is much more important than the said, but a code like that for another gay, and especially for another near and congenial gay, is instead understandable and the discourse develops in depth even in the absence of many words.
 
Affective equilibrium
 
The affective equilibrium is a psycho-physical state of well-being that gives the perception of being inserted into a network of protection and therefore also of not being alone anymore. This protection network is not a constraint and above all it does not depend on any condition other than being oneself and triggers itself only when one really needs it.
 
The certainty of the existence of this network of protection derives from the fact that the presence of the other is is something that can not be doubted, it may be missing for a period but neither of the partners thinks, plans or even foresees the end of the friendship. These are not necessarily constant relationships, are often suspended but are anyway real because they reacquire their concreteness whenever the need of them arises. Just a few words, a smile, the availability that does not lack at all, the perception of the attention of the other are enough to prove that the relationship of friendship has not been broken.
 
The construction of true friendships with other gay guys turns out to be the keystone of individual well-being. When a couple relationship goes into crisis, there is a bad feeling of disappointment and abandonment, but if the protection network made up of friendships actually works, if they are true friendships, the crisis is overcome and is not in itself destructive; feeling deprived at the same time of all emotional relationships, lose all friendships and have to start everything from scratch would be quite different. Such a trauma would actually be destructive and would compromise the emotional stability of an individual in a very heavy way.
 
There are no formal affinities of any kind that can constitute deep bonds like the spontaneous bonds emerging from affectivity. To be friends it is certainly not enough to be both gay or have in common a political ideal or a religious belief. There is no associationism that can replace the emotional relationships because such relationships that have their own motivations and their mechanisms and cannot be assimilated to anything else. I add a last but fundamental observation: true emotional relationships, those who create a deep contact between persons, are always reciprocal, are not the result of an act of will and less than ever of an individual act of will. The lack of reciprocity is not a defect of the relationship but a spy of its inexistence. But reciprocity is not reciprocity of behavior but reciprocity of affective dispositions, it is mutual interest, mutual respect, it is perceiving the other as a peer.
 
Sexuality as a substitute of affectivity
 
Talking with gay guys of all ages, I happened several times to realize how sexuality often has in reality a substitute value of affectivity and how this substitution is inefficient and disappointing. I am not sexuophobic, but I don’t believe that sexuality per se represents the basis of a person’s well-being. If sexuality has also a strong emotional, communicative basis of human warmth, then it becomes one of the most powerfully stabilizing elements of the personality, but if it is detached from the emotional dimension it often ends up being the manifestation of an unease.
 
I have seen many times sexually available guys systematically escaping the concrete opportunities to create an important emotional relationship and I asked myself why affectivity can be scary and from what I see the only credible answer lies in the fact that an important emotional relationship is seen as a narrow, constrictive bound imposed to freedom. Behind this way of seeing things there is often the memory of difficult family experiences, in which the affective dimension has been used as a means of restraining and controlling individual freedom, but beyond that there is also the model of couple linked to the traditional idea of marriage as the bond of a monogamous and essentially irreversible union.
 
When overprotective parents, who are unable to really get in touch with sons, experience with anxiety the freedom of their sons who move away from the family, they tend, even unconsciously, to make their sons feel the emotional relationship with them more as a bond than as a security. It is the typical educational model: “If you love me you have to do what I say”.
 
The fear of falling in love is also linked to another concept, namely the idea of avoiding the “compromise” that is very often the basis of the couple life. I mean that guys who avoid building emotional relationships to safeguard their freedom, avoid in practice to enter into relationships of which they are not really convinced, that is, they are much more selective than the average in the search for a partner because they don’t want to pursue the idea of the “couple for the couple” but want a couple that is not based on a compromise.
 
It is often very easy to slip from relationships of superficial knowledge toward very tight and binding forms of involvement that don’t have a really strong emotional basis. The guys who don’t seem to like the couple life tend to follow a reasoning that seems strange from the outside, but that actually has a very precise meaning, they say that one thing is “to love a guy”, even if it is the case, with a bit of sex, and a very different thing is finding a partner. Typical is the expression: “I like him, but I’m not in love with him, while I’m really madly in love with that other guy, and I would stay in couple with him!”
 
The discriminating element between liking someone and falling in love with him is clearly of a sexual nature and this is certainly not a trivial thing. A guy who seems to be afraid of couple life and who generally tends much more to protect his freedom is willing to sacrifice it “only” to build a stable relationship with a guy who involves him very strongly on a sexual level. The reasoning is absolutely straightforward: a basically definitive choice must have a strong motivation at its base and sexual interest is one of the components, if not the essential component, of a really strong interest.
 
Failure of couple life
 
If we look at the reasons for the failure of many couples, when there is a mutual esteem and affection in spite of everything, we find in the first place the fading of sexual interest, in most cases from only one part. A couple made of people all in all serious and balanced, doesn’t work when the sexual drive towards the partner is missing even from only one side.
 
When this happens, one has to wonder if that sexual drive has ever been real or has been replaced by a fragile condescension due perhaps to the need not to be alone. Most likely the couple who goes into crisis after a few months, was couple born on a compromise, in which, on the one side at least, there was no real sexual drive.
 
A few decades ago, it was quite usual to find arranged marriages due to the intervention of the families. In such situations, the couple’s true glue was given by the social approval that didn’t propose but imposed on the spouses a life in which sexuality became a secondary variable aimed at the birth of children. In such situations, on the side of the husband, having a lover represented the tacitly tolerated answer to the enslavement of sexuality in marriage; on the part of the wife, obedience and submission were proposed as a religious and consoling value, taking the total frustration of female sexuality for granted and inevitable.
 
This model of couple life has inevitably been exported also to the gay field. Obviously, given the lack of sons and also the lack of formalization of the relationship in a union basically indissoluble as in marriage, the gay couple born on a compromise is characterized by a greater fragility than that of arranged marriages. It should be added that the low social visibility of gay couples greatly reduces the fear of social reactions (the scandal) that used to slow down the crisis of the marriage or at least to reduce its visibility.
 
Affectivity crisis and non-affective sexuality
 
So far we have analyzed the motivations that cause certain guys to avoid easy emotional ties, it is a matter of strong motivations but, nevertheless, the renunciation of the precarious stability typical couples born on a compromise, especially when family relationships are in crisis and friendships remain superficial or conflictual, involves a sense of emptiness, of suspended life, increases the perception of the passage of time and inevitably leads to the search for values substitutive of affectivity and the only concrete answer is to try to replace affectivity with sexuality but, obviously, with a non-affective sexuality, with a result that seems to re-propose on the sexual level the idea of a couple based on a compromise that had already been excluded on the emotional level.
 
It is true, however, that we are almost never dealing, objectively, with couples arose from a sexual compromise because the basic requirement of stability is lacking, i.e. the constraint that is automatically excluded in the name of the protection of individual freedom and obviously lacks also the exclusivity. I would like to clear the field from moralistic prejudices. The only real risk of these behaviors is sexual promiscuity that, if not accompanied by the systematic use of appropriate forms of prevention, significantly increases the risk of contracting sexually transmitted diseases.
 
In terms of social relationships, guys who are not inclined to forming couples based on a compromise often encounter misunderstandings, are considered in some way dependent on sex and, moreover, on a promiscuous sex, because the idea of a couple based on a compromise, on a social level, is considered, let me use the game of words, a good compromise between sexual needs and stability, where stability means adapting to compromise, which is the most condemned behavior in words, and nevertheless the most widespread in reality.
 
The real problem of guys who tend to substitute affection with promiscuous sexuality lies in the fact that the partners they relate to, in general, reason in the most common way, i.e. they tend to create compromise couples, without major problems, when they meet guys sexually available, because they take for granted that sexual availability automatically involves a similar affective availability, what in the situations we are talking about is not realistic.
 
So two very different mentalities meet and the misunderstandings can be profound and lacerating because both partners feel they are judged and misunderstood in things that seem fundamental and obvious to them. It is precisely this mechanism that prevents the consolidation of relationships that are born on the sexual level and fuels the promiscuity of young people who don’t want to create compromise couples.
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If you like, you can join the discussion on this post on Gay Project Forum: http://gayprojectforum.altervista.org/T-gay-affectivity