Sie suchten nach: sedang jatuh (Indonesisch - Englisch)

aku hanya lelaki bodoh yang sedang jatuh cinta kepada.. wanita secantik kamu.... jauh dari harapan di cintai atau mencintai itu sama aja
“paradigm of humanistic, behavior, and transpersonal psychotherapy” abstract the paradigm shift in psychological studies from the humanistic, freudain and behaviouristic psychotherapies has brought us to yet another psychological paradigm (transpersonal) that is based on spirituality as a process of human guidance and counselling. this paradigm is aimed at handling the psychological problems beyond the physical entities, but going down to the spiritual nature of man. the spiritual nature of man from the islamic perspective is the consciousness of allah's will and power in therapy which is lacking in the contemporary transpersonal approach. it is therefore the aim of this paper to discuss the denotational implications, the scope and the shortfalls of the contemporary transpersonal psychotherapy. this is with the view to offering the islamic process of psychotherapy based on the concept of tauheed. by way of development, the relic of historical facts would be used to show the effectiveness of islamic paradigm of psychotherapy so as to guide the muslims from the aqidah contamination entails by the transpersonal approach. in summation, the paper would provide an islamic model of transpersonal psychotherapy for the use of muslims in their psychological practices. introduction the concern of psychology is the manipulation of the variables and processes involved in motivation, development and modification of human behaviour. in pursuance of this need modern psychological theories are founded to serve as guide for human psychoses. the formulations of these theories according to cowley and derezotes (1994) are based on cultural and geographical limitations as they emerged over time to address the needs of the people of different social contexts1. with the variations in perception, environment, and the passage of time the discipline of psychology undergoes different transformations based on three well-known paradigmatic forces of behaviouristic, freudian and humanistic psychology. these transformations reveal the psychological concern for soul, psyche (conscious and unconscious state of man), mental processes, feelings and sensations underlying human behaviour2. maslow (1968) considered the humanistic third force psychology to be a transitional preparation for a still 'higher' fourth paradigmatic force of psychology, ie. transpersonal psychology. this is based on the observation of maslow (1970) that human beings who are wonderful out of their own human and biological nature necessitate the need for another paradigm for a more complete understanding of psychoses and the effective treatment. as a result of the variation in human social groups, cowley and derezotes (1994) emphasize the need for a psychological approach that will serve the spiritual needs of man (spiritual). netting, thibault and elliot (1990) see the proposed spiritual dimension as a universal aspect of human nature. as such, its need cannot be under-emphasized. according to them, to remain relevant in a postmodern world, psychologists must incorporate the comprehensive perspective of transpersonal theory into education and practice. from the views of cowley and derezotes (1994), maslow (1968) and (1970) and netting, thibault and elliot (1990) the development of the contemporary psychological theories until the introduction of transpersonal psychology has been centred on either the overt, external and material variables or the internal, covert and hidden variables in man. although the present efforts being made by transpersonal psychologists have made a small shift, but the shift is only geared towards spirituality that is devoid of religion (islam) which is unsatisfactory from the islamic point of view. it is therefore the aim of this paper to discuss and introduce the islamic framework of psychotherapy which satisfies the islamic expectations that is based on aqidah. transpersonal psychotherapy literally the word transpersonal according to wittine (1987) denotes beyond or through the "mask". while technically cowley and derezotes (1994) defined the term as going beyond the personal level. the implication of the their definitions entails the application of the concept as a process of treating human behaviour outside the context of physical entities. to them psychotherapy should be based on the natural energy3 that drives the entire human endeavours (spiritual). this is a psychological treatment that addresses the spiritual dimension of human existence to the psychological process. the paradigm which according to valle (1989) calls us through and beyond our more familiar level of ego awareness to a critical examination of the very ground from which our behaviors, thoughts, and emotions emerge as forms or manifestations. cowley and derezotes (1994) perceive it as an essential aspect of being that is existentially subjective, transrational, non-local and non- temporal. transpersonal psychotherapy according to maslow (1971) evolves in response to the need of broader context for understanding what it means to be fully human and to assess the farther reaches of human nature. this is a spiritual therapy that is an integral part or an essential universal need of human nature (netting, thibault and elliot (1990). transpersonal psychotherapeutic tradition is perceived by nasr (1975) as a tradition of treatment which comes from the spirit (confidence in allah) and not the psyche that can be the source of ethics of aesthetics. it is an approach that believes in the need for meaning for higher values and for spiritual life which are as real as biological or social needs (keen, 1974). this task according to huxley (1968) involved a start from new premises, such as the premise that the most ultimate satisfaction comes from a depth and wholeness of the inner life, and therefore that we must explore and make fully available the techniques of spiritual development. furthermore, the need for the fourth force according to cowley and derezotes (1994) is the desire to remain relevant in the highly sophisticated postmodern world to cater for educational and psychotherapeutic practices. the realization of the need for more comprehensive system that could cover the general need of man in the greatest depth of awareness has led to the development of transpersonal psychology as the fourth force of the psychological paradigm. based on the above needs, the transpersonal psychologists have tried to evolve techniques that are quite relevant to the present "illness" in man. this "illness" in man of our time is linked to a deficit of values and these values are spiritual in nature (concern for allah as the source of cure). although, toynbee (1995) sees this approach as human degradation and the sickness of modern society who sought solutions through programmes based on religious practices (faith in allah). but the essence of spirituality is to guide and influence the behaviour of man so as to establish a spiritually guided community which believes in allah for cure. grof (1988) and hartman (1990) believe that much of the transpersonal ideas focus on the need for a reconnection of the human families to establish a global community or communion. concurrently, cowley and derezotes (1994) observe that, the overall goal for transpersonal ideas is to facilitate the development of the spiritual dimension of higher states of "consciousness" within individuals, organizations, communities and cultures. as such the aim of transpersonal psychology is to shift from the traditional secular western position of self-actualization to the spiritually-based process. spiritual limitation of the transpersonal psychotherapy although transpersonal approach has been able to create a space for spirituality in psychology, it is still questionable on how relevant and how applicable is it to human societies? have the propounded ideas within the transpersonal approach covers all aspects of spirituality? to answer these questions, cowley and derezotes (1994) note that in aspiring to work with the transpersonal or spiritual dimension, it is crucial that the client system and social worker come to a common understanding or shared meaning about the term spiritual as used in transpersonal theory. not as contained by the theological walls of any specific ideology system, spirituality in transpersonal theory is not considered as equivalent to religion. in support of this bloomfield (1980) states that the use of the word "spiritual" is neither a statement nor a belief per se. it is therefore an energy and life force that is innate in all living matter driving to perfect itself. houston (1988) uses the term entelechy to describe this essential urge of human nature to realize its inner potential. thus, according to cowley and derezotes (1994) the development of the spiritual and morapol;l dimensions forms the basis for spiritual maturity or higher states of consciousness. the individual manifests this maturity through increased social and self-responsibilities, which will benefit all in a given psychosocial environment. the scope emphasizes by transpersonal psychology has put the muslims out of the maximum utilization of transpersonal paradigm because to the muslims human existence must revolve around religion which is divine by origin. the divine nature entails the faith (iman) as the epitome of psychotherapeutic treatment as implicated by hanafi (1996) that, those who live in consciousness of him (allah) are safe and protected against maradhun (sickness of the mind). in this sense transpersonal psychotherapy from the muslims, point of view could hardly be separated from religion. this is in line with the assertion of nasr (1975) that god has placed religion in the world to enable man to overcome his complexes. the human therapeutic complexes could be of any kind ranging from psychological, social and biological to spiritual. for a successful therapy, divine spirituality that is based on the revealed guidance is the answer. thus, the absence of religion in transpersonal approach seems to only summarize the ideas and practices entail by the earlier paradigms or they are going toward witch-crafting which is totally at variance with aqidah. in other words, the excellence of man and his well-being individually and collectively could only be realized by resorting to divine knowledge and ethical values. the expected spiritual scope of transpersonal psychotherapy there is no doubt that transpersonal approach has created a space for spirituality in the formal conventional psychological theories. yet the inclusion of the spiritual aspect to the psychological theories as contained in the transpersonal psychology is not enough for the general reference to the muslims. this is because to them (muslims) spirituality is an element of religion (islam) that is directed by the knowledge contained in the quran which are general guide for human existence. as such it is only the spiritual that is based on divine guidance that is paramount and total, and which precisely because of its totality embraces the psychic and even the corporeal aspects of man. (nasr, 1975). in other words, the excellence of man and his well-being individually and collectively are realized by means of divine knowledge and ethical values. hence, knowledge and ethics are linked (hanafi, 1996). on the contrary the transpersonal psychologists see spirituality as an entity devoid of religion (divine guidance). even to some non-muslim psychologists this position is baseless as koltko and mark (1998) observe that it is a contradiction to think one can develop a psychology by leaping across the person from a point of view which goes beyond religion. in his quest for religious consideration in the transpersonal paradigm, denton (1990) asserts that, to make it (transpersonal psychology) a complete spiritual approach, religious approach is inevitable because the religious and spiritual concerns provide the prime motive for all social works4. based on this the development of religious spirituality should be an extension of the present form of transpersonal process of psychotherapy. koltko and mark (1998) note that transpersonal psychology represents an extension of psychology (spiritual) that leads to what it really means to be a human being and marks the beginning of a psychological analysis that recognizes the natural status of man. as such some transpersonal psychologists have surfaced in the direction different from the earlier transpersonal paradigm as observed by sollod (1992) that, a social work curriculum that deletes or omits the content related to the spiritual dimension may be called "hollow". for the success of psychotherapeutic practices weick (1992) so aptly observed that, when artistic practice joins with value commitment (religion), social work can indeed be a force in the society. the idea here is the connection between the psychotherapeutic process and the religiously inclined spiritual value of human nature that makes the therapeutic endeavours more effective. the confirmation of this could be perceived from the work of anthony et. al, (1987) that, for the individual with a genuine hunger for truth, reality, spirit, soul, self, god oneness, freedom, being and meaning, the task of choosing among these offerings is intricate and subtle and not without the element of peril discriminations. contrary to the concept of "neutral spirituality" maintained by transpersonal perspective, religious spirituality is therefore of paramount importance. although, it is inevitable to acknowledge the efforts of transpersonal psychologists in evolving theories based on spiritual values, yet these efforts are unsatisfactory to the muslims because they do not include divine faith in their theories. as such an attempt is made in this paper to provide another transpersonal framework that would be useful to the muslims. islamic approach to transpersonal psychotherapy from the islamic point of view spiritual approach to psychotherapy is an aspect of behaviour modification that is based on the relationship between man and his creator (allah) which entails an operational paradigm in which faith (iman) in allah is the focal point. iman is both a cognitive and ethical constructs that gather all data and facts in the perspective which is proper to and requisite for a true understanding of the therapeutic processes. it is the consciousness of allah's existence and the conviction in service (iman) that serve as the beginning of therapy to remove mental sickness (maradhun) in man. this is rightly pointed out by hanafi (1996) that, those who live in consciousness of him (allah) are safe and protected against maradhun as implicated by the verse below. "thee do we worship, and thine aid we seek" (quran, 1:5) the implication of the above verse is the recognition of allah as the creator. having faith in him is a matter of conviction which by extension leads a man to realistic services as a created organism in need of his help and bounties. in support of this point, a professor of botany5 in his alternative cure for cancer emphasizes ones commitments to his religion and faith in his god as the foundation of treatment. the divine knowledge in man leads him to realization which is faith. from this conviction then comes the consciousness leading to purification of the body and soul. this is channelled through devotion. the attainment of this level is the therapy in man. for the success of islamic psychotherapy, the internal and external components of man must be purified. when this is accomplished the ruh, the qalb and nafs as the fountainhead of vitality could be transformed into sources of psychodynamics explaining the human behaviour (daud, 1996). the internal purification referred to above entails one's realization of the power of allah and confidence in him, while the external purification on the other hand is the appreciation of allah's law of observing the halal (lawful) and haram (unlawful) conducts. the essence of purification of the ruh, the qalb and the nafs according to sabeena (1996) is to bring one's nafs under control and channelling it to the right direction because; "successful is the one who keeps it pure, and ruined is the one who corrupts it" (quran, 91:9-10) when the nafs is purified one would be in observance of the recommended (halal) acts which is the foundation of spiritual therapy and morality in islam. the premise of faith is that servanthood and the fulfilment of its obligation is a prerequisite for the well-being of man in his individual and societal lives. one's successful engagement in the worship of allah paves the way for his assistance (therapy) as contained in the verse quoted earlier from suratul fatiha. for the treatment of psychoses the spiritual issues of allah's power, will and ability, the consequences of the day of judgement, the agony of the hellfire and the joys of paradise are some of the islamic variables of transpersonal psychotherapy. the effectiveness of islamic psychotherapy as earlier on discussed, psychotherapy in islam is the conviction and servitude to allah the creator that paves the way for his assistance (therapy). good mental and spiritual health of the individual is a by product of a natural balance within the individual and the practice of social and religious obligations that are based on the three aspects of psychotherapy as noted by shah (1996) that, (a) analysis of the nafs (b) reformative process, and (c) socio-religious reintegration of the individual. according to him psychotherapy from the islamic point of view revolves around these three aspects. the revelation, application and implication of the chapters of an-nas (mankind) and al-falaq (daybreak) in the quran are some of the clear examples of psychotherapy in islam that is purely a psycho-spiritual treatment for human psychoses. for the purpose of spiritual guidance and solution to therapeutic problems, islam prescribes some transpersonal modalities in the conduct of all affairs. for example to prevent the problems arising from the jinns muslims are required to recite psychotic antidotes before going into the toilet. apart from the anti psychotic prescriptions there are many historical episodes in which the islamic modes of conduct serve to be psychotherapeutic. a clear example could be seen from the following narration found in the address delivered to the king of abyssinia by jafar, as narrated by sheikhulhadith (1978), p.19, that: "o king! we were ignorant people. we worshipped stones. we used to eat carrion and commit all sort of undesirable and disgraceful acts. we did not make good our obligations to our relatives. the strong among us thrived at the expense of the weak....... (but when faith that is allah's consciousness was inserted into their hearts) . . . . . we, were exhorted to give up idolatry and stone worship. we were enjoined right conduct and forbidden any act of indecency. we were taught to tell the truth, to make good our trust, to have regard for our kith and kin, and to be good to our neighbours.... and to shun everything foul and to avoid bloodshed, adultery, lewdness, telling of lies, misappropriating the orphan's heritage, bringing false accusations against others and all other indecent things of that sort....". the above statements made by jafar revealed the psychotic mind and behaviours of the 'jahiliyyah' period which was the era of the 3w (wine, women and war). the time when the consumption of wine was part of the human survival. the era when a woman can have as many husbands as she desires. likewise a man can have as many wives as he desires. it was also the attitude of the jahiliyya people that war between tribes and towns was a matter of pride. these undesired behaviours have been changed to noble behaviours through faith which shows that fear of allah is the foundation of good human behaviour and the most effective therapy. the historical narration below

1 00:00:00,000 --> 00:00:29,000 translate by risman re-translate by re3 2 00:02:39,425 --> 00:02:41,985 pengumuman 3 00:03:36,049 --> 00:03:38,210 kahuruan! 4 00:04:04,911 --> 00:04:07,812 sex is zero 5 00:04:19,392 --> 00:04:21,690 ah! muter balik. itumah lain christi! 6 00:04:21,761 --> 00:04:23,820 aaugh! keparat! 7 00:04:23,896 --> 00:04:25,921 timana sih darwhan menang cd ieu? 8 00:04:25,999 --> 00:04:27,364 saha anu christi? 9 00:04:27,433 --> 00:04:29,401 chansu, ah! ngajedog wae, lamun teu nyaho mah! 10 00:04:31,037 --> 00:04:33,597 waw, sieta... sieta kawas kuda! 11 00:04:37,243 --> 00:04:38,175 aah, teu bisa dipercaya! ugh. 12 00:04:38,244 --> 00:04:40,576 - itu ereunkeun! - ulah! 13 00:04:41,881 --> 00:04:44,315 hei! hei! hei! hei! kamana sieta nempelken kanjutna? 14 00:04:44,384 --> 00:04:46,181 aah! dasar! 15 00:04:49,122 --> 00:04:50,316 berit! berit! berit! 16 00:05:01,367 --> 00:05:02,129 keun ku urang ditewak. 17 00:05:16,349 --> 00:05:20,376 non anu dipikasieun kumaraneh, jadi lalaki sajati atuh 18 00:05:24,357 --> 00:05:26,257 urang mah monster! 19 00:05:27,560 --> 00:05:29,619 uing datang! 20 00:05:32,398 --> 00:05:33,660 aya naun? 21 00:05:43,976 --> 00:05:45,443 can didahar ku uing naoge. 22 00:05:53,720 --> 00:05:55,745 timana berit eta kaluarna? 23 00:05:55,822 --> 00:05:58,586 - ah! yuck! ngajeudog wae! - tai, tong diungkit-ungkit deui 24 00:06:01,094 --> 00:06:03,722 hei! timana maranehna menang daharen sangenah kitu? 25 00:06:31,090 --> 00:06:32,455 hei, eunhyo! 26 00:06:33,760 --> 00:06:39,198 ke urang bakal latihan jeung si sungjin, pastikeun tempatna kosong? 27 00:06:46,539 --> 00:06:50,532 si jablai eta osok nitah nitah urang, emang pikir manehna,manehna platih urang! 28 00:06:50,610 --> 00:06:54,137 apa pedah sisungjin jadi kabogohna? 29 00:06:54,213 --> 00:06:58,479 weureun boga maksud tertentu. 30 00:06:58,551 --> 00:07:00,143 naon maksudna? 31 00:07:00,219 --> 00:07:01,880 geus..., beakeun wae dahareun nana 32 00:07:03,790 --> 00:07:06,725 tapi sijiwon geus gableug kabogoh. 33 00:07:06,793 --> 00:07:10,923 - jiwon gableug kabogoh? - sia teu nyaho? kabogohna sisangok. 34 00:07:11,731 --> 00:07:13,392 - sisangok? - heueuh beuleugug. 35 00:07:13,466 --> 00:07:15,832 lalaki pangkasepna di kelas bisnis? lalaki eta anjing...? 36 00:07:18,638 --> 00:07:20,401 goblooog! 37 00:07:21,140 --> 00:07:24,769 - teumpo ku sia susuna sijiwon? - jeungeun naon? 38 00:07:24,844 --> 00:07:27,904 kateumpona mani alus! 39 00:07:27,980 --> 00:07:31,746 mani badag! b cup... atawa c cup... meureun. 40 00:07:31,818 --> 00:07:34,753 aing teupaduli arek b cup, c cup atauwa z cup. 41 00:07:34,821 --> 00:07:36,880 aing geus najis ka awewe eta. 42 00:07:36,956 --> 00:07:40,050 jeung aing geus teupaduli kamanehna! 43 00:07:40,126 --> 00:07:44,358 tapi geulis neng jeung bodina ... 44 00:07:44,430 --> 00:07:46,022 naon alusnan awewe eta? 45 00:07:46,098 --> 00:07:49,295 manehna boga mata kawas alien! neumponage uing hayang utah! 46 00:07:49,368 --> 00:07:52,496 hanteu, matana geude jeng endah! jauh ka alien mah! 47 00:07:52,572 --> 00:07:54,938 sia ngomong kamana wae! ngajeudog geus nyatu wae! 48 00:07:55,875 --> 00:07:58,537 kunaon ari sia beut sensitif kamanehhanana? 49 00:08:22,068 --> 00:08:22,796 - oh! yoonkyoung. - ah. 50 00:08:22,869 --> 00:08:24,302 - sia geus lolodok? - geus euy. 51 00:08:24,370 --> 00:08:26,361 - nya geus. ke ku uing di telepon. - ok. 52 00:08:26,439 --> 00:08:27,736 hayu! 53 00:08:30,810 --> 00:08:34,177 - chansu, maneh apal ka barudak eta? - nya apal atuh euy. 54 00:08:34,247 --> 00:08:36,772 anumake baju biru, saha euy? 55 00:08:36,849 --> 00:08:40,410 sia teu nyaho? eunhyo - manehanana kembang kampus. 56 00:08:40,486 --> 00:08:43,080 - euno! - lain, zing eunhyo. 57 00:08:43,155 --> 00:08:45,783 manehna anggota tim aerobik nasional. maneh teu nyaho eta oge? 58 00:08:52,632 --> 00:08:54,896 uh. 59 00:09:22,828 --> 00:09:23,760 lapor! 60 00:09:26,399 --> 00:09:28,799 pertemuan berikutnya, test kriminal. 61 00:09:33,005 --> 00:09:35,337 - kriminal? - ya. 62 00:09:37,643 --> 00:09:38,871 ayo. 63 00:09:46,919 --> 00:09:48,011 ayo! 64 00:09:48,654 --> 00:09:50,087 hei, kau mau kemana? 65 00:09:51,757 --> 00:09:54,988 kakiku kaku. aku tidak bisa menggerakkannya! 66 00:09:57,229 --> 00:09:59,424 dia terlalu berlebihan! 67 00:09:59,498 --> 00:10:01,398 dia pikir dia itu siapa? terlalu tua untuk berlaku seperti itu. 68 00:10:01,467 --> 00:10:02,695 hei, jangan, jangan pergi. 69 00:10:02,768 --> 00:10:04,235 kenapa dia tidak pergi saja! 70 00:10:04,303 --> 00:10:06,066 benar. 71 00:10:10,042 --> 00:10:13,011 - siapa pria itu? - sangok. 72 00:10:13,079 --> 00:10:16,071 sangok? oh, tuhan. 73 00:10:16,148 --> 00:10:18,241 - tampan sekali. - sangat sempurna. 74 00:10:18,317 --> 00:10:21,411 lihat tubuhnya. 75 00:10:21,487 --> 00:10:27,983 mereka pasangan yang serasi 76 00:10:28,060 --> 00:10:29,391 hei, apa ini? 77 00:10:29,462 --> 00:10:31,089 kembalikan itu! 78 00:10:31,163 --> 00:10:32,255 spon. 79 00:10:33,032 --> 00:10:34,761 diam! banyak yang lebih kecil dariku. 80 00:10:34,834 --> 00:10:35,994 jangan tertawa! 81 00:10:36,802 --> 00:10:39,828 tidak, jika kau memakainya sepasang 82 00:10:39,905 --> 00:10:45,537 tidak akan ada yang tahu yang mana dadamu. aku yakin jadi pusing! 83 00:10:45,611 --> 00:10:47,238 apa yang kau katakan? 84 00:10:47,313 --> 00:10:48,905 payudaramu yang terlalu besar! 85 00:10:48,981 --> 00:10:50,972 semua wanita berdada besar harus mati. 86 00:12:33,753 --> 00:12:37,416 lihat itu. 87 00:12:37,490 --> 00:12:40,459 - sangat indah! 88 00:12:40,526 --> 00:12:41,754 ya, sangat indah! 89 00:12:41,827 --> 00:12:43,727 tapi harganya mahal sekali! 90 00:12:43,796 --> 00:12:46,788 bicaramu kasar seperti pelacur? 91 00:12:46,866 --> 00:12:50,632 waktu kau bercinta, kau selalu mengerang fuck, fuck, fuck, fuck bitch? 92 00:12:50,703 --> 00:12:53,570 jangan kau bilang kata-kata kotor itu ke perawan seperti aku! 93 00:12:53,639 --> 00:12:56,233 kau, perawan!? dan aku biarawati! 94 00:12:56,308 --> 00:12:57,707 jika kau maka aku adalah santo! 95 00:12:57,777 --> 00:13:01,543 satu, dua, tiga! 96 00:13:15,928 --> 00:13:17,361 gut ini yang kau perlukan. 97 00:13:17,429 --> 00:13:20,762 - itukan darah! - hah?! darah! tidak! 98 00:13:21,734 --> 00:13:25,363 sudah kubilang jangan berisik. 99 00:13:27,273 --> 00:13:28,740 hei, telurnya habis? 100 00:13:29,642 --> 00:13:31,940 kemarin tehak menghabiskannya 101 00:13:32,011 --> 00:13:33,911 orang tolol itu. 102 00:13:33,979 --> 00:13:37,506 - bertelur? - kau pikir aku ayam betina? 103 00:13:38,517 --> 00:13:42,613 ah, lupakan. hei, kau pikir itu mungkin? 104 00:13:43,455 --> 00:13:45,980 ah. keparat, menjijikan. brengsek. 105 00:13:46,692 --> 00:13:49,456 aaah! keparat! kelihatannya sama! 106 00:13:49,528 --> 00:13:55,592 betulkan! profesor bilang itu sama saja protein hewani. 107 00:13:57,469 --> 00:13:59,596 - keluarnya sangat banyak. - aku jadi lelah. 108 00:14:00,372 --> 00:14:02,533 hei, aku sudah membeli racun tikus! 109 00:14:02,608 --> 00:14:04,269 campur yang banyak! 110 00:14:04,343 --> 00:14:06,743 bahkan terlalu banyak menciumya bisa membunuh tikus itu. 111 00:14:06,812 --> 00:14:10,145 toran, jangan makan itu ya. itu racun 112 00:14:11,483 --> 00:14:12,347 ya! 113 00:14:13,018 --> 00:14:15,043 - apa... - apa kita harus mencampurnya? 114 00:14:15,120 --> 00:14:16,280 baik 115 00:14:22,027 --> 00:14:24,325 itu kan tidak ada kuning telurnya? 116 00:15:28,894 --> 00:15:31,362 kali ini aku akan menang banyak. cepatlah. oh? 117 00:15:31,430 --> 00:15:32,556 aku tak percaya ini. 118 00:15:32,631 --> 00:15:35,464 diam. cepat dan mainkan! 119 00:15:35,534 --> 00:15:39,334 diam dan mainkan! 120 00:15:45,177 --> 00:15:47,771 cepat!berilah aku kemenangan! aku menang dan kalian kalah! 121 00:15:47,846 --> 00:15:49,473 - siapa yang menang? - sembilan... sembilan! 122 00:15:50,182 --> 00:15:52,013 yahoo! 123 00:15:52,084 --> 00:15:53,073 kau menang... 124 00:15:53,152 --> 00:15:53,618 tentu saja... 125 00:15:53,686 --> 00:15:54,482 ambil itu, ambil itu, ambil itu. 126 00:15:54,553 --> 00:15:55,747 aku akan menang... tunggu sebentar... tunggu! 127 00:15:55,821 --> 00:15:57,846 jika aku dapat kartu... 128 00:16:03,095 --> 00:16:05,393 apa ini! bolehkah kumakan? 129 00:16:05,464 --> 00:16:07,261 jangan! jangan! itu racun tikus! 130 00:16:07,333 --> 00:16:09,494 mana mungkin. 131 00:16:10,636 --> 00:16:12,297 itu anakku juga! 132 00:16:14,173 --> 00:16:17,870 masa? ada telur goreng lagi! 133 00:16:25,150 --> 00:16:27,710 enak. sangat lezat. 134 00:16:28,654 --> 00:16:30,053 kenapa harus kuberitahu semuanya. 135 00:16:32,191 --> 00:16:33,488 oh, bunda maria! 136 00:16:33,559 --> 00:16:36,323 - ada apa? - oh, tuhan! 137 00:16:43,535 --> 00:16:44,399 tangkap aku jika bisa! 138 00:16:44,470 --> 00:16:47,268 hei! tangkap dia! 139 00:17:01,687 --> 00:17:03,211 enak! 140 00:17:10,529 --> 00:17:11,689 pengecut! 141 00:17:12,698 --> 00:17:14,029 enak. 142 00:17:29,081 --> 00:17:30,013 buka pintu! buka! 143 00:17:30,082 --> 00:17:31,640 buka pintunya! 144 00:17:32,918 --> 00:17:35,182 buka pintunya! roti itu mengandung racun tikus! 145 00:17:35,254 --> 00:17:37,381 satu, dua, tiga! 146 00:17:38,257 --> 00:17:42,751 hei! bodoh kau! muntahkan itu! muntahkan! 147 00:17:49,868 --> 00:17:51,927 - masih ada. - jangan bergerak. 148 00:17:52,538 --> 00:17:55,530 - coba lebih keras. - sedikit lagi. 149 00:17:59,611 --> 00:18:01,772 - kau dengar itu? - apa? 150 00:18:01,847 --> 00:18:04,247 - dia mencoba bunuh diri dengan minum racun. - siapa? 151 00:18:04,316 --> 00:18:08,946 temannya chansu, yang waktu itu lompat dari jendela! 152 00:18:09,021 --> 00:18:11,012 bagaimana dia bisa sebodoh itu? 153 00:18:11,090 --> 00:18:14,184 yang aku dengar dia juga memakan sperma! 154 00:18:14,259 --> 00:18:17,092 - apa?! sperma? - kenapa? 155 00:18:17,162 --> 00:18:19,357 dasar orang bodoh. 156 00:18:19,431 --> 00:18:21,729 oh! 157 00:18:53,599 --> 00:18:54,964 kau menikmatinya? 158 00:18:57,803 --> 00:18:59,634 mau yang lebih nikmat? 159 00:19:10,682 --> 00:19:14,174 gambar di kiri keadaan normal. sedangkan yang kanan punya pasien. 160 00:19:14,253 --> 00:19:16,483 buah zakarnya seperi buah zakar kerbau. 161 00:19:16,555 --> 00:19:21,390 bengkak belum mereda selama 38 jam. tapi kami belum menemukan alasannya. 162 00:19:21,460 --> 00:19:23,087 apa berbahaya? 163 00:19:23,162 --> 00:19:27,496 jika keadaanya masih sama terpaksa kita harus memotongnya. 164 00:19:34,740 --> 00:19:37,300 i.v. nya kosong. bisa berikan yang satu lagi. 165 00:19:38,076 --> 00:19:39,373 maafkan aku. 166 00:19:39,444 --> 00:19:40,240 sudahlah, aku baik-baik saja. 167 00:19:40,312 --> 00:19:43,577 - apa kau anak hukum kelas satu? - ya. 168 00:19:44,516 --> 00:19:46,279 pindahan? 169 00:19:46,351 --> 00:19:51,789 tidak, kuliahku tertunda karena wajib militer, dan aku harus mengulangnya. 170 00:19:52,658 --> 00:19:55,650 makanya aku masih di tingkat satu. umurku 28 - kau pasti 22? 171 00:19:55,727 --> 00:19:57,251 memangnya kenapa? 172 00:20:02,434 --> 00:20:10,773 hei bukannya kau pernah bilang mau membantuku? 173 00:20:10,842 --> 00:20:11,809 ya! 174 00:20:23,121 --> 00:20:25,646 gunakan tempat ini sampai kalian punya tempat sendiri. 175 00:20:25,724 --> 00:20:30,991 jika ketahuan pelatih... habis aku. mengerti? 176 00:20:31,063 --> 00:20:32,155 jangan khawatir. 177 00:20:32,231 --> 00:20:33,220 kami akan membersihkannya. 178 00:20:33,298 --> 00:20:36,131 - aku pandai bersih-bersih. - ini kuncinya. 179 00:20:38,303 --> 00:20:39,793 jika kalian pergi, pastikan kunci pintunya. 180 00:20:39,871 --> 00:20:41,805 - baiklah! - terima kasih banyak. 181 00:20:41,873 --> 00:20:46,503 ruangan ini sangat besar? hei! nona! 182 00:20:48,513 --> 00:20:49,844 eunsik. 183 00:20:55,287 --> 00:20:56,845 hei... maafkan aku! 184 00:21:02,394 --> 00:21:03,861 terima kasih! aku mau berterima kasih. 185 00:21:28,954 --> 00:21:31,479 brengsek! ini sudah pertengahan semester! 186 00:21:31,556 --> 00:21:33,114 kenapa tidak ada yang bisa merekrut anggota? 187 00:21:34,026 --> 00:21:39,054 minggu depan, kalian harus membawa sepuluh anggota baru! 188 00:21:39,131 --> 00:21:41,622 aku tidak peduli meskipun kalian harus menculiknya! 189 00:21:41,700 --> 00:21:44,601 seharusnya aku tidak diobati kau melacur begitu baik! 190 00:21:44,670 --> 00:21:48,299 kau berani menatap? 191 00:21:49,141 --> 00:21:53,669 dia pikir kita pelacur? apa dia hostes lekong atau sesuatu? 192 00:21:53,745 --> 00:21:56,646 1, 2, 3, 4 193 00:21:56,715 --> 00:21:59,809 1, 2, 3, 4 194 00:21:59,885 --> 00:22:03,150 1, 2, 3, 4 195 00:22:03,221 --> 00:22:09,558 mengepalkan tinju mu 1, 2, 3, 4, 5, 6, 7 196 00:22:09,628 --> 00:22:15,863 1, 2, 3, 4, 5, 6, 7 hei, hips! 197 00:22:17,969 --> 00:22:23,930 1, 2, 3, 4, 5, 6, 7 198 00:22:24,009 --> 00:22:27,445 kiri, kiri! 199 00:22:28,013 --> 00:22:29,480 ganti! 200 00:22:54,406 --> 00:22:56,465 apa yg kau lakukan sekarang? 201 00:23:17,262 --> 00:23:20,026 - apa kau mahasiswa hukum? - ya. 202 00:23:20,098 --> 00:23:24,694 - kalau begitu, aku mau tanya sesuatu. - tanya apa saja yg kau mau. 203 00:23:24,770 --> 00:23:28,501 aku kenal seorang mahasiswa hukum! yoon chong shin 204 00:23:28,573 --> 00:23:31,406 - ahh, yoon chong shin! - kau kenal dia? 205 00:23:31,476 --> 00:23:34,411 tentu saja. dia penyanyi terkenal. 206 00:23:34,479 --> 00:23:44,150 aku tahu kau lebih baik dari siapa pun di dunia yang suci 207 00:23:49,161 --> 00:23:50,321 ap itu bukan dia? 208 00:23:50,395 --> 00:23:51,794 bukan dia... 209 00:23:52,798 --> 00:23:58,532 bdw! dia ditangkap karena melakukan kekerasan, 210 00:23:58,603 --> 00:24:02,300 tapi ia lega karena hakimnya junior dia di universitas. 211 00:24:02,374 --> 00:24:03,773 bagus itu. 212 00:24:03,842 --> 00:24:09,576 ya, dan ketika dia muncul di pengadilan hakim berbicara sama dia. 213 00:24:09,648 --> 00:24:10,910 apa yang hakim bilang... 214 00:24:10,982 --> 00:24:19,321 dia bilang, "penjara akan jadi rumah mu, tolol." apa itu benar? 215 00:24:25,897 --> 00:24:34,430 lutut diatas! tendang tinggi! lakukan 10 kali. siap? 5, 6, 7, 8! 1, 2! 216 00:24:34,506 --> 00:24:39,273 sesuatu pasti masuk ke dia! aku hampir muntah! 217 00:24:39,845 --> 00:24:41,779 bagus, bagus sekali! 218 00:24:45,517 --> 00:24:48,486 itu bagus, pinggang, pinggang. bagus, sangat bagus! ya, baik, sangat baik 219 00:24:48,553 --> 00:24:54,082 jaga punggungmu lurus dan jari-jari kaki menunjuk! 220 00:24:54,926 --> 00:24:59,260 ok ... ok - tetap begitu kerja yang baik! 221 00:26:10,802 --> 00:26:13,430 mari kita pergi ke klub hari ini. 222 00:26:13,505 --> 00:26:17,703 klub? jam berapa? 223 00:26:58,917 --> 00:27:01,442 yang pertama. kedua. ketiga. 224 00:27:01,519 --> 00:27:02,884 keempat. 225 00:27:06,791 --> 00:27:10,192 wortel wortel wortel wortel, bani bani bani bani 226 00:27:12,597 --> 00:27:14,827 baiklah. baiklah. semuanya ok. minum! 227 00:27:14,899 --> 00:27:15,957 seseorang minum ini untukku! 228 00:28:42,087 --> 00:28:43,850 kapan kau datang? 229 00:28:43,922 --> 00:28:45,446 barusan tadi. 230 00:28:45,523 --> 00:28:47,787 hei, dimana jiwon? 231 00:28:48,893 --> 00:28:52,829 aku tidak tahu. aku kesini dengan temanku. 232 00:28:52,897 --> 00:28:57,596 hei! ini sangok! mari minum! 233 00:28:57,669 --> 00:29:00,763 - mainkan pestanya! - bersulang! 234 00:29:00,839 --> 00:29:01,999 senang bertemu kamu! 235 00:29:04,809 --> 00:29:06,504 hei, kau terlihat baik! 236 00:29:09,881 --> 00:29:11,746 kalian sangat menyedihkan! 237 00:29:11,816 --> 00:29:13,477 kau cari cewek baik-baik? 238 00:29:13,551 --> 00:29:16,850 hanya penampilan hal kepada mu? hei, hyunhee. 239 00:30:30,795 --> 00:30:33,923 - maksudmu pacar? - bukan. kekasih. 240 00:30:33,998 --> 00:30:36,592 kekasih? nggak. 241 00:30:36,668 --> 00:30:37,794 oh, ya? 242 00:30:37,869 --> 00:30:38,858 kenapa? 243 00:30:38,937 --> 00:30:41,963 apa kau mau pergi keluar denganku? 244 00:30:42,040 --> 00:30:44,770 - apa kau selalu begini? - apa? 245 00:30:44,843 --> 00:30:46,538 kau selalu bicara dgn gadis manis? 246 00:30:47,946 --> 00:30:49,277 bicara apa sih? 247 00:30:49,347 --> 00:30:53,545 bagaiman dengan, jiwon! bukankah kalian masih bersama? 248 00:30:54,819 --> 00:30:57,982 kami sudah putus. sekarang! 249 00:30:58,923 --> 00:31:00,584 kapan aku minta minum? aku tidak pernah meminta! 250 00:31:00,658 --> 00:31:01,818 berikan saja padaku. 251 00:31:01,893 --> 00:31:03,087 kau sudah meminumnya. 252 00:31:03,161 --> 00:31:05,994 - ya, aku meminumnya. - kau minum, kau bayar! ngerti? 253 00:31:06,064 --> 00:31:08,328 aku sudah bilang tidak pesan minum. 254 00:31:09,100 --> 00:31:11,000 kau minum, kau bayar! keparat! 255 00:31:11,069 --> 00:31:12,366 aku sudah bilang untuk tidak pernah membiarkan orang berpakaian seperti ini. 256 00:31:12,437 --> 00:31:14,405 keparat? keparat? 257 00:31:14,472 --> 00:31:17,805 ya! keparat! keparat betul! 258 00:31:17,876 --> 00:31:21,073 bagaimana mungkin kau... ayo, aku akan membawa kalian semua! 259 00:31:21,145 --> 00:31:24,114 kapan aku pesan minuman ini? 260 00:31:24,949 --> 00:31:27,440 bajingan tengik... 261 00:31:32,857 --> 00:31:34,791 taehak... taehak... 262 00:31:34,859 --> 00:31:37,987 - hei, kalian, kami mau pergi. - kemana? 263 00:31:38,062 --> 00:31:39,290 diam. 264 00:31:42,166 --> 00:31:46,626 kau yang pertama mulai mendorong ku, keparat kau! 265 00:31:58,049 --> 00:31:59,414 oke. 266 00:32:06,958 --> 00:32:12,260 eunsik! bagun! kau harus pulang! kumpulkan sendiri! pulang! 267 00:32:13,398 --> 00:32:14,387 eunhyo. 268 00:32:14,999 --> 00:32:16,990 - astaga! - apa yg bisa ku perbuat? 269 00:32:17,135 --> 00:32:20,195 buat apa? bagun! 270 00:32:20,672 --> 00:32:22,606 eunhyo... 271 00:32:27,278 --> 00:32:28,677 - aku sayang kamu. - aku pergi. 272 00:32:39,590 --> 00:32:41,717 kepala ku sakit! 273 00:32:41,793 --> 00:32:44,091 - sakit kepala? - ya. 274 00:32:44,162 --> 00:32:47,131 kalau begitu istirahatlah. 275 00:32:49,567 --> 00:32:52,161 istirahat? dimana? 276 00:32:52,236 --> 00:32:56,502 oh! tempat yang dekat. 277 00:33:00,979 --> 00:33:02,446 chansu! 278 00:33:02,513 --> 00:33:06,449 yoonkyoung, kau tak percaya aku? 279 00:33:07,185 --> 00:33:09,244 kau pikir aku semacam orang brengsek atau apa? 280 00:33:10,254 --> 00:33:12,722 aku hanya mau memegang tanganmu. 281 00:33:14,959 --> 00:33:18,554 aku janji! ditandatangani dan disegel! 282 00:33:18,629 --> 00:33:21,826 oh! kepalaku kayak mau pecah! 283 00:33:21,899 --> 00:33:24,459 sakit kepala? kau mau obat penghilang rasa sakit? 284 00:33:24,535 --> 00:33:31,134 tidak! aku hanya mau... bersantai di suatu tempat. 285 00:33:31,909 --> 00:33:34,070 nyantai? dimana? 286 00:33:34,145 --> 00:33:36,670 ehm! tempat tang dekat... 287 00:33:40,918 --> 00:33:42,977 hmm! kau ingin pergi di sini? 288 00:33:43,054 --> 00:33:44,783 oh! kepalaku... 289 00:33:57,301 --> 00:33:59,531 kau minum berlebihan. 290 00:34:12,250 --> 00:34:13,080 t-tunggu! 291 00:34:23,394 --> 00:34:25,726 aku tidak mau pulang malam ini. 292 00:35:47,178 --> 00:35:49,908 oh! kau keparat! menjauh dariku! 293 00:35:53,317 --> 00:35:55,012 kau bilang hanya memegang tangan ku! 294 00:35:55,586 --> 00:35:56,484 yoonkyoung... 295 00:35:56,554 --> 00:35:58,044 kau bilang hanya pegang tangan! ya betul! 296 00:35:58,122 --> 00:36:00,022 - apa kau pegang tangan? - ia. 297 00:36:01,526 --> 00:36:07,522 lalu kau raba payudara ku? ini payudaraku bukan tangan ku? 298 00:36:07,598 --> 00:36:09,657 kau meraba-raba payudaraku dengan sedikit bualanmu? 299 00:36:09,734 --> 00:36:14,797 bualan? buset! kau ini umur 3 tahun, apa? atau kau orang bego? 300 00:36:14,872 --> 00:36:20,003 kalau ku datang ketempat ini! apa ini tidak mengatakan sesuatu?
sunda