Academic Equivalencies

Defense Mechanism: Isolation

The E5 has more internal contradictions than any other Enneagram type, which is evident in their simultaneously negative and positive perception of others. They will avoid any situation where normal feelings might arise.

They adopt detachment to numb their emotional life, but this sometimes coexists with intense feelings, which they associate with the thematic and abstract, rather than with the interpersonal world. They are excessively controlled, have reduced vitality, and do not engage in any defined course of action, fearing intensity and its potential destructiveness.

Their ability to conceptually separate and consider the personal aspects of a situation allows them to devalue their needs.

Greed and Pathological Detachment

The E5 is a character in the cognitive triad of the Enneagram and is the most mental of the mental types. They resonate with an overloaded superego and are full of guilt. Their internal polarity is between pathological detachment and attachment.

This character is introverted and directly goes inward to avoid the outside world. They feel different from others and observe from a distance.

C.G. Jung and E5:

Seeking the presence of E5 in the academic world, we find C.G. Jung, a restless, deep, and brilliant mind, the embodiment of the archetype of the truth seeker.

Jung’s typology presents eight psychological types resulting from the interaction of two classes of attitudes and four functions of the consciousness gene: two rational and two irrational. The rational ones are thinking and feeling, and the irrational ones are sensation

and intuition. These four types are combined with the alternative of attitudes: introverted or extroverted, resulting in Jungian’s eight psychological types.

E5 presents a distinctly introverted attitude. Their characteristic fixation is precisely the detachment from the world due to their attachment to their inner life. They relate to the objects of reality, abstracting themselves from them.

Ultimately, Jung says: “What they are always thinking about is stealing the libido from the object, as if they were compelled to get ahead to avoid being dominated by it, inclined to defend themselves from external demands and any expenditure of energy directly related to the object.”

He is describing a psychic mechanism that is at the core of all E5s, although it manifests most clearly in the Self-Preservation 5.

In the conscious sphere, the E5 is guided by their subjectivity and underestimates the facts of objective reality, ignoring them. Then, the unconscious, which has infantile and archaic traits, takes care of these relations ignored by the consciousness, creating a relationship with the object that fills it with magical and extraordinary attributes.

In the psychology of the Enneagram types, Totem is the word that identifies the Social 5. They rigorously select some objects from their reality, imbue them with virtuous qualities and values brought to perfection, and grant them supernatural powers and magical-spiritual attributions, placing them in a plane outside of this world; they totemize them.

These powerful totemized objects govern unconsciously and inexorably the existence of those under their power. When this exaltation increases in intensity, the consciousness (the ego) loses its energy (libido) by transferring it to the totemized objects, which become larger and more important than the “ego,” which impoverishes and, in extreme cases, disappears, being devoured by the objects elevated to the Totem category. They end up being sacrificed on the altar of their Totem, unconsciously and paradoxically fulfilling one of the crazy fears of this variety of E5: being dominated and devoured by the objects of their conscious reality.

When considering the four psychological functions that determine Jungian functional types, Claudio Naranjo tells us, in Character and Neurosis:

"I see the shadow of E5 reflected in more than one of Jung's works describing introverted types. For example, when talking about the Introverted Thinking type, which corresponds to the E6, we can find schizoid characteristics, such as 'their surprising impracticality and horror of appearing in public,' or the observation that 'they allow themselves to be brutally exploited and exploited in the most ignominious way, only while being allowed to pursue

their own ideas in peace.' He is a bad teacher because, while teaching his thoughts, he deals with the subject itself but not in a way that presents it."

In his exposition of the Introverted Thinking type, Jung describes some characteristics that correspond to the Social 5. This type of intellect is guided by their subjective truth. This type of thinking forces the facts to conform to their ideal or ignores them to give free course to their fantasies, which lead them to the world of the extraordinary, so characteristic of the Totem E5, with their crazy idea of “either it’s extraordinary, or it’s not worth it.”

This thinking adopts a mythological nuance that is expressed in the extravagance and originality that comes from archaic and archetypal images.

Introverted Thinking easily gets lost in the immense truth of subjectivity, remaining in the end with symbolic images of unknowable things, and adopting a mystical aspect, stripping away all content from their objective reality. Naranjo continues by saying:

Also, in citing the description of the Introverted Feeling type (referring to E9), traits of E5 overlap, so that the expression of feelings remains petty, and the other person has the permanent feeling of being underestimated.

Although we find these traits of E5 (5) in the psychological types mentioned by Jung, it is clearly in the Introverted Sensory type that we find the best match for this character. For example, we read that: [...] they may be notorious for their calm and passivity or their rational self-control. This peculiarity, which often leads to a superficial judgment, is actually due to their lack of connection with objects. This person may easily ask: Why does anyone exist? What is, in general, the justification for the existence of objects, since everything essential continues to happen without needing them?

It’s as if they need to not need; as if of the few things they need, they need very little, to live sheltered in their cave. Naranjo said they need a solitary island to live, such is the magnitude of the autonomy needed characteristic of the Self-Preservation 5 described here.

Claudio Naranjo's view of Jungian psychological types places the Introverted Thinking type in E6, the Introverted Feeling type in E9s, and the Introverted Sensation type in the Self-Preservation 5ist. In this research, the Introverted Intuition type is the one that most closely resembles our understanding of the Social 5.

External objects appear to Introverted Intuition as subjective images, which constitute the contents of the unconscious, and particularly the collective unconscious... Introverted Intuition perceives internal events, providing essential data for capturing global events, even predicting with accuracy possibilities and occurrences that have yet to happen. Its prophetic vision is explained by its relationship with archetypes, which represent the future, subject to the laws of all things.

Jung recognizes two varieties of this psychological type: the mystical seer and the fanciful artist. The latter is more common, but the variety that most closely resembles the E5 Totem is the former. He states:

"When this psychological type stops being content with mere intuition and its evaluation, and asks itself, what does this mean for me and – for the world? What consequences does it have for me and for the world? The pure intuitive represses judgment, only judging fascinated by its perceptions; any reflection on its vision is as forbidden as possible."

The intensification of intuition often causes the individual to become extraordinarily detached from tangible reality, becoming a complete enigma, even to their environment.

Usually, it is an ignored genius, a great man wasted, a kind of half-being, simple and wise, the protagonist of a psychological novel.

We recognize the E5 in Karen Horney's description of the third great solution to the intrapsychic conflict, which consists of the neurotic withdrawing from the internal battlefield and declaring disinterest:

"Resignation seems like an appropriate name for this solution [...] it may have a constructive meaning [...] In many forms of religion or philosophy, renunciation of the non-essential is advocated as one of the conditions for greater growth and spiritual fulfillment: renouncing the expression of personal will, sexual desires, and the desire for worldly goods to be closer to God." Talking about the neurotic aspect of renunciation, the E5 is relegated to being a “spectator” of their own life and that of others; an eternal “observer” on the sidelines, but never ready or interested in participating. The E5 is shrewd in this aspect, but is not affected by any of their own experiences. They do not actively participate in life and unconsciously refuse to do so.

Karen Horney says that the basic characteristic of neurotic resignation is an aura of restriction of something that is avoided, desired, or done: “There is something of resignation in every neurotic. It is the main solution." She begins her description by telling us that:

The direct expression of the neurotic who has distanced themselves from the internal battlefield is that they are a spectator of themselves and their life. Since detachment is a pervasive and prominent attitude for them, they are also a spectator of others. Although not necessarily a good observer, they may be very astute.

The E5 maintains the same attitude: they may become immensely interested and invest a lot of time in something that interests them, but they change nothing because of it. All the beautiful music, paintings, and books of the E5 can only inhabit their imagination. They may have great ideas or original thoughts, but discover that the hard work involved in creating and developing them is not worth it. The E5 is a great procrastinator, skilled at finding

reasons not to do things. They may engage in internal arguments against putting effort into their ideas: "It's pointless," "The world has plenty of this," "No one else cares," "Would focusing on one thing reduce my other interests?"

This aversion to effort extends to all activities; the E5 lives a life of total inertia where even simple things are postponed. When forced to do them, they will face internal resistance: slow, indifferent, and ineffective. They may feel tired just thinking about doing something. An E5 believes that analysis and learning should free them from all their problems. When something requires too much effort, they may “give up” completely, including in relationships.

Horney says: "You are particularly eager not to get attached to anything to the point where you actually need it. Nothing should be so important to you that you couldn’t live without it. It’s okay to like a woman, a place in the countryside, or certain drinks, but you shouldn’t become dependent on them. As soon as you realize that a place, a person, or a group of people means so much to you that its loss would be painful, you tend to withdraw your feelings. No other person should feel necessary to you or consider the relationship guaranteed. If you suspect the existence of any of these attitudes, you tend to distance yourself."

The E5 seeks recognition through intellectual or creative excellence, which is more in tune with their internal experiences. Several Enneagram authors have noted the similarities between Horney’s three tendencies and the nine types. In their book The Enneagram: A Journey of Self-Discovery (1984), Maria Beesing, Bob Nogosek, and Pat O'Leary group the Enneagram styles into Dependent types (2, 6, and 7), Aggressive types (8, 3, and 1), and Withdrawn types (5, 9, and 4). They are based on the lecture notes of Tad Dunne (one of Bob Ochs’ first students), who theorized that “the nine different types of ego consciousness in the Enneagram are the result of the intersection of three different concepts of self. I and three preferred modes of behavior.”

These three distinct concepts of self are:

1.I am greater than the world 2.I must adapt to the world 3.I am smaller than the world

These three different modes of behavior would be Horney's, although they do not exactly correspond to Claudio Naranjo's analysis, which is based on another concept of triads. He agrees in identifying E5 among the withdrawn types. Horney states:

In the case of E5, it would seem that the Self-Preservation 5 is the most withdrawn, although, despite shyness, they are more friendly, protective, and cooperative, while the

Sexual 5 is more inclined to go against (because even though all E5s are withdrawn, in the sexual subtype there is something like anti-withdrawal, comparable to the behavior of a Sexual E6, which makes it somewhat similar to an E8). This leaves us with the Social 5 as the most withdrawn, which may not be apparent, as it is masked by their desire to be someone for others, but to the extent that they are a misanthrope, detached from the world and lacking empathy.

As the E5 grew up with the self-concept of being greater than the world, their withdrawal from people has the purpose of becoming an intellectual superintendent of everything. E9s withdraw from the world to adjust to it because it doesn't offer them much in terms of appreciation or love. And because E4s grew up thinking they were smaller than the world, they express their withdrawn behavior by feeling misunderstood and rehearsing how to express themselves with originality and authenticity.

The E5s' paradigm and style naturally incline them to distance themselves from people. They withdraw from the situation to see the bigger picture. Their sense of detachment lets things happen. They prefer solitude, contemplative silence, and sacred space. When E5s withdraw too much, they can appear indifferent. They step out of the game for security and then forget to return. They may become silent loners who overly protect their private space.

When the E5 reaches its peak performance in E8, they move against people with confidence and self-assurance. They apply their knowledge instead of storing it. They reveal rather than hide. They say what they want and actively work to achieve their goals. And when E5s go beyond assertive aggression, they express their anger in strange ways, sometimes disdainful, putting others down or being cruel instead of confrontational.

When E5s move to their stress point, E7, they move toward people. They then become sociable, friendly, funny, animated, and extroverted (in their own way). They connect with others instead of disconnecting.

The Schizoid Personality

E5s are passive-aggressive. They can often be irritable, moody, easily frustrated, unhappy with their own image, and disillusioned with life. They may hesitate between giving in and asserting themselves. Above all, they have an intense and deep ambivalence about themselves and others, which makes them frequently indecisive, with fluctuating attitudes and opposing behaviors and emotions. They can’t decide whether to give in to the desires for comfort and security of others or to turn inward for those benefits; whether to be obedient or rebellious; whether to take the initiative to dominate the world or to stay passive.

As they restrict any expression of feeling, the other party involved may feel undervalued. E5s value calm, passivity, and rational self-control. For an E5, the world exists mainly to be understood. They want to work alone, in silence, and hate interruptions. They prefer to know in advance how long they will be somewhere and what to expect, so they can map out the internal energy required for it. And it’s better if it doesn’t last longer than planned!

They have the lowest energy level of all the characters. All expressions of love are a drain on their energy reserves and a threat to their need for privacy and independence. They love, but find it difficult to express that love. They rarely want to go out, due to the physical and emotional effort that sociability requires. Their dominant feeling is indifference, and they seek to escape emotional obligations.

Although they can be lively, creative, and attractive, they can also lack "warm sympathy" and be completely negative. E5s can be friendly, avoid arguments, and seem affable, but they do what they think is best, regardless of opposing arguments. They can be rigid and selective in choosing friends. They also avoid marriage or intimate relationships because they are too demanding or to protect their personal time and space. They spend so much energy dealing with the physical environment that they have little left to enjoy a pleasant life. They can be weak-hearted, lack courage, and refuse to take on responsibilities. They may fiercely protect their territory while hiding their shyness.

According to Stephen M. Johnson: "The impulse for social interaction in babies is already present in the first month of birth, in which they can discriminate and even imitate expressions of joy, sadness, and surprise."

Johnson states that babies have a predisposition to be. They strive to receive contact. The baby can also recognize the emotional climate they live in and the care they receive, perceiving when it is affectionate, when it is painful, threatening, or when there is a lack of contact and support. In this context, it is an approximation to the 5 of the Enneagram — Johnson reiterates that this is how insecurity is born to situate oneself in the social world.

In its etiology, this type of character often has cold, distant, and disconnected parents, often zombie-like. Or invaders, and in some cases, abusers. Mainly the mother, who is characterized as a cold, aggressive, and hateful figure. The schizoid feels hated, excluded, separated, unwanted, or even insignificant.

There are frequent records of difficulties in the early stages of life, such as risks during pregnancy, childbirth, and the postpartum period, as well as a marked detachment from safe contact with the mother in the first three months of life. These records represent a primary threat to the right to exist, triggering a defense of isolation for survival, which occurs even before the structuring of the ability to bond and show affection.

The defense of this type of character is to dissociate, exile themselves, withdraw, and drain energy, seeking refuge in their own mind, in an abstraction-protection mechanism.

According to David Boadella and Jerome Liss, in the schizoid, the desire to be born and to interact socially with groups has been reduced. The person retreats into their mental space. The head, according to Boadella, represents the womb from which the schizoid did not want to leave. The strong energy of the cerebral ectoderm is responsible for the excessive concentration on the mind and thoughts, experienced as a brain shell — dissociating it from the rest of the body — producing strong pressure on the brain. The denial of the world and the escape to a place of introspection, abstraction, and imagination promote the feeling of inadequacy of not knowing how to be in the world.

Otto Fenichel spoke of a "as if" personality, of pseudo-emotions, inauthentic. This is the central theme of E5: their lack of transparency and openness. Their emotional responses are generally catatonic, according to Fenichel, with vague smiles and expressive immobility: "The violent internal tension is usually perceived through hypermobility or hypertonic rigidity, disguised as an external appearance of stillness; at other times, the opposite occurs: extreme hypotonic apathy."

Unsociable, quiet, reserved, serious (without humor). Shy, with good feelings, sensitive, nervous, excitable, passionate about nature and books. Flexible, kind, honest, indifferent, silent.

The unsociable (or "autistic") characteristic of the schizoid is something that can be understood both in relation to hypersensitivity and insensitivity towards others, as in sensitive natures that "seek, as much as possible, to avoid the case of others and dampen all external stimuli; they close the shutters of their homes to live a dreamy and fantastic life, poor in actions and rich in thoughts (Hölderlin) in the gentle darkness of the interior.

They seek solitude, as Strindberg so well said of himself, to "spin themselves in the silk of their own souls." Kretschmer interpreted the "aesthetic" body structure as temperamental "ectomorphic" (originating from the predominance of the embryonic ectoderm) and saw the schizoid disposition as a temporary variable which he called "cerebrotonia."

Related to ectomorphy, "cerebrotonia" seems to express the function of exteroception, which requires or involves the inhibition mediated by the brain of the other two primary functions, somatotonia and viscerotonia. It also implies or leads to conscious attention and, therefore, to the substitution of symbolic ideation with an immediate and obvious response to stimulation.

This latter phenomenon is accompanied by "brain tragedies" or hesitations, disorientation, and confusion. These seem to be the byproducts of overstimulation, which is certainly a

consequence of an unbalanced investment in "exteroception." Although Sheldon is more concerned with variables than types, it is clearly in the E5 that we see the greatest expression of both the ectomorphic constitution and the brontonic characteristics, among which Sheldon lists the following twenty as the most distinct:

• Containment in posture and movement, rigidity • Excessive physiological response • Very quick reactions • Love for privacy • Excessive mental intensity, hyperactivity, apprehension • Secretive feelings, emotional moderation • Conscious mobility of the eyes and face • Sociophobia • Inhibition of social contact • Resistance to bad habits and routines • Agoraphobia • Unpredictability of attitude • Vocal restraint and general noise restraint • Hypersensitivity to pain • Poor sleep habits, chronic fatigue • Youthful intention in manners and appearance • Vertical mental division, introversion • Resistance to alcohol and other depressant drugs • Need for solitude when there are problems • Orientation towards later periods of life

In DSM V, the classification and description of "schizoid personality disorder" do not differ from DSM IV. It is characterized by detachment and general disinterest in relationships and a very limited emotional range. Its low capacity to relate to others can be associated with the presence of a cold, neglectful, and detached character that fosters dissatisfaction in interpersonal affective relationships.

For the diagnosis, the elements are:

• Detachment and disinterest in social relationships • Limited expression of emotions • Lack of desire for fun and intimate relationships, including with family members • Preference for solitary activities • Little interest in sexual life with another person • Few leisure activities • Lack of close friends or confidants

• Indifference to praise or criticism • Emotional coldness, detachment

Claudio Naranjo, in Character and Neurosis, comments:

There is a type of personality in the DSM III that is defined based on a single trait and, therefore, can be a diagnosis associated with more than one of the characters in this book: the passive-aggressive personality. Its resistance to external demands is more typical of the E5 type, though it is also a trait that can be found in types IV, VI, and IX.

Personology of Millon: Languid Schizoid Subtype

Theodore Millon, who was part of the committee that originated the DSM III, proposed a change in the name of passive-aggressive and a description of the syndrome that takes into account other characteristics, such as frequent irritability and erratically bad-tempered, a tendency to report feeling easily frustrated and irritated, an unsatisfied and disillusioned self-image, ambivalence in interpersonal relationships, as evidenced in a struggle between being independent and assertively so, and the use of unpredictable and bad-tempered behaviors to disturb others. We find the Sexual 5 described in Theodore Millon's personology, a rich theory of personality and its disorders based on personality polarities: evolutionary concepts. In this model, the person is considered the result of the coupling of four polarities.

The first polarity refers to existential goals of survival and is that of pleasure-pain; the second polarity refers to ways of maintaining existence over time and is active-passive; the third refers to strategies with which one replicates existence and is the polarity of self-other; the fourth refers to symbolic processes of abstraction and is the polarity of thought-feeling.

These four polarities are associated with the same number of neurodevelopmental stages through which the individual human organism progresses and must accomplish tasks. In each stage, the individual acquires personality dispositions that represent a balance or preference for one of the two polar tendencies. The first stage of neurodevelopment (the first year of life) is that of sensory attachment and is dominated by the polarity of exaltation (pleasure) and Self-Preservation (pain) of life.

The second stage of neurodevelopment (second year of life) is that of sensorimotor autonomy, with the polarity of ecological accommodation (passive) and ecological modification (active). The third stage is that of gender identity in puberty (between eleven

and fifteen years of life), with the polarity of procreation (the other) and individual propagation (the self). The fourth stage of neurodevelopment (between four and 18 years of age) is that of intracortical integration, with the polarity of intellectual reasoning (thought) and affective resonance (feeling).

According to Millon, patients with schizoid personality are deficient in both polar systems of pleasure and pain. These are people who have not successfully completed the developmental tasks of the first stage of neurodevelopment, which are the development of sensory skills, attachment behaviors, and the development of trust in others.

Within the schizoid personality, Millon recognizes four subtypes. We find the Sexual 5 in the languid subtype:

Based on the fact that pathology related to the level or capacity of the pleasure and pain polarity can be considered relevant in personality disorders, several possibilities are presented. Schizoid patients are those whose two polar systems are deficient: that is, relatively speaking, they do not have the ability to experience life events as either painful or pleasurable. They tend to be apathetic, indifferent, and antisocial. The need for affection and emotional feelings is minimal, and the individual functions as a passive observer, indifferent to rewards and affection, as well as the demands of human relationships.

Among the subtypes, we find the schizoid without affection—characterized by partial compulsive traits and the empty, passionless look that is characteristic—and the languid schizoid, with limited expressive traits, as evidenced by their phlegmatic behaviors. There are also many variants of the remote and depersonalized subtype.

Within this subdivision, the affective subtype seems to correspond to the Social 5; and the remote and depersonalized, to the Self-Preservation 5. The Sexual 5, that is, the languid subtype, compared to the other two, has greater expressive capacity and relative contact with the emotional world, but at the same time, it has a phlegmatic way of behaving, that is, detached and little involved.

NARM by Heller (Neuroaffective Relational Model): The Connection Style

Laurence Heller, co-founder of the Gestalt Institute of Denver and founder of the Neuroaffective Relational Model, a method that integrates psychodynamic approaches and the somatic experience method, describes five adaptive personality styles, which form throughout the evolution of the individual’s brain according to the satisfaction or dissatisfaction of the five basic needs, that is, the five essential fundamental capacities for well-being:

• Need for connection: the ability to be in touch with one’s own body and emotions, as well as the ability to connect with others.

• Need for attunement: the ability to attune to one’s own needs and emotions, as well as the ability to recognize, seek, and receive physical and emotional nourishment. • Need for trust: the ability to have healthy interdependence. • Need for autonomy: the ability to set appropriate boundaries, say no, and think without guilt or fear, and boundaries of saying what is. • Need for love-sexuality: the ability to live with an open heart and integrate a loving relationship with a sexual life.

We find the schizoid personality and, therefore, the E5 character, in connection, which Heller describes as the "Co-survival" style. The fundamental difficulty is the disconnection from the physical and emotional self and the difficulty in relating to others. Within this style, we have two subtypes: reflective and spiritual. We can associate the reflective subtype with Self-Preservation 5 and the spiritual subtype with Sexual 5 (although we may find some common characteristics in Social 5):

People belonging to this subtype tend to spiritualize the experience. As a result of early shock or relational trauma, they did not feel accepted in the world and grew up believing that the world was a cold and unloving place. Since other human beings are often seen as a threat, many individuals of this subtype seek spiritual connection, feeling at home in nature and with animals, and more connected to God than to human beings. To make sense of the pain they feel in life, they often become spiritual seekers in an attempt to convince themselves that Someone loves them: if people do not, God must.

They are individuals who are usually extremely sensitive, both positively and negatively. Never having been anchored in the body, they have access to energetic levels of information that less traumatized people cannot access. Sometimes they are quite psychic and energetically tuned into people, animals, and the environment, and may feel empathy and be overwhelmed by the emotions of others. They are also unable to filter environmental stimuli: they are sensitive to light, sound, pollution, electromagnetic waves, touch, etc.; therefore, they often suffer in relation to the external environment.

Fairbairn: Schizoid Fantasy of Little Red Riding Hood

If we move past the aspects of disconnection with the body, needs, and emotions typical of interpersonal disorder and relational difficulties, we will find a schizoid trait and isolation specific to Sexual 5 in the fantasy of Little Red Riding Hood described by Fairbairn.

As we know, the Sexual 5, among the three subtypes, is the "countertype," that is, the one that, similar to the Sexual E6, moves toward what it fears.

Unlike the Social 5 and Self-Preservation 5, which more clearly renounce relationships by retreating into the search for "Refuge" or "Totem," this subtype seeks intimacy in reactions, which it experiences as a threat. Unable to set healthy boundaries on the demands of others, it fears being invaded and swallowed by their needs, which, according to Fairbairn, are nothing other than its own needs projected outward:

Fairbairn, perhaps the scholar who has contributed the most to our understanding of schizoid patients, saw schizoid withdrawal as a defense against a conflict between the desire not to relate to others and the fear that their needs would harm them. The child who initially perceives the mother as rejecting may withdraw from the world. In any case, their need for her grows until it is felt as insatiable. The child then fears that their own greed will devour the mother, leaving them alone again. Therefore, the object the child needs most may be destroyed by their incorporative impulses. Fairbairn called this concept the "Little Red Riding Hood Fantasy," based on the fairy tale where the girl discovers, to her horror, that her grandmother has disappeared, leaving her alone with her own oral greed projected in the form of a ravenous wolf.

Just as Little Red Riding Hood may project her own greed onto the wolf, children may project their own greed onto their mothers, whom they feel as something all-consuming and dangerous. This childhood dilemma of schizoid patients remains frozen in time: they fear, first and foremost, devouring others with their needs and then being devoured by others. This fundamental dilemma causes schizoid patients to oscillate between the fear of keeping others away and the fear of being suffocated or destroyed by others. The result is that all relationships are seen as dangerous and therefore must be avoided. Since the decision not to engage leaves the individual alone and empty, there is often a "schizoid compromise," in which the patient clings to others while simultaneously rejecting them.

The Little Red Riding Hood fantasy described by Fairbairn perhaps reflects the deepest fear and greatest paradox of sexuality: it fears both intimacy and loneliness. It is the most ambivalent of the three subtypes, precisely because it oscillates between a strong desire to find the ideal relationship with a partner and an equally strong fear of being suffocated and swallowed by it.

Eric Fromm: Cumulative Unproductive

Now, looking at the narcissistic traits of this subtype, we also find the Sexual 5 in the words of Eric Fromm on malignant narcissism, which fits into the broader category of non-productive personality orientation.

In Fromm’s theorization, character is determined by the incessant human energy channeled through the process of assimilation and socialization. According to Fromm, there are two types of orientation for this energy: productive and non-productive. The former is found in those who tend to fulfill their own faculties by participating productively and constructively in social life, while the latter is found in those who are unable to achieve the fullness of their Being.

The way a person assimilates what they need to live gives rise to their character orientation (productive or non-productive). Among the non-productive characters, Fromm recognizes four types of personality, highlighting their negative aspects.

• The receptive type lacks initiative and is therefore dependent on the outside world, with an excessive tendency toward optimism. • The exploitative type thrives by taking from others; instead of earning things, it appropriates them with cunning and force, with a tendency toward suspicion and cynicism. • The accumulative type is characterized by a lack of faith in the outside world; it closes itself off, putting a wall between itself and the world, its sense of justice expressed with the phrase "what is mine is mine, what is yours is yours," and is greedy. • Finally, the mercantile type, a typical expression of contemporary times, is obsessed with image and how to successfully market and sell, and is the most malleable and willing to change because its success is based on its ability.

Obviously, we find the E5 in the accumulative type. The unproductive accumulative type indeed implies a distancing from others, as any intimacy with the outside world is a risk. This orientation causes people to have little trust in what they can obtain from the outside world. The orientation to accumulate defines a person who strives to accumulate goods, power, love, and avoids getting rid of anything.

Tight, constipated, it demands order, cleanliness; it resembles Freud's anal-retentive character type.

Aggression (we recall that E5 is part of the mental traits associated by Claudio Naranjo with aversion in the Buddhist view), a predominant trait in anal characters, is, according to psychoanalysis, related to primitive sadistic-anal aggressive tendencies. And greed, the difficulty of getting rid of any possession, is a consequence of fixation in the anal-retentive subphase.

Returning to Fromm's unproductive accumulative type, their security is based on accumulation and savings, while spending is seen as a threat. They surround themselves as if they had a protective wall, and their main goal is to obtain as much as they can in this

fortified position. Love is essentially a possession; they do not offer love, but seek to obtain it by possessing the loved one.

Lowen and Johnson: Schizoid Character

In bioenergetics, the character that most closely resembles the Sexual 5 is the oral schizoid character.

Bioenergetics, with its focus on vital energy, the body, and eros, provides several useful insights to understand the Sexual 5 character.

In Love, Sex, and the Heart (1988), Lowen seeks to understand erotic love as a physiological process. He emphasizes how the heart is the emotional and spiritual center of the human being and how this centrality has a physical base in the heartbeat, "the rhythmic pulsation that spreads life-giving blood throughout the body; the most evident manifestation of vital force in the human organism." He then explains how the heart, this central and unifying element, is the home of Eros:

Love stimulates intimacy, contact, and, physically, the parts of the body where blood flows closest to the surface are those where the most intimate contact occurs: the erogenous zones. In pleasure, the blood brightly colors the surface of the body, and in erotic pleasure, it vigorously stimulates the erogenous zones. Therefore, blood is considered the vehicle of Eros.

It goes without saying that the heart is the source of Eros. Still, in physiological terms, Lowen argues that:

The organism reacts to its environment by opening to pleasure or closing to pain. Pain or fear causes a contraction that reduces blood flow to the surface. Pleasure produces an expansion that is erogenous.

The contraction caused by pain and fear can become a stable way of reacting to the environment, a protective form of character that is physiologically expressed in muscle tensions:

Fearing rejection, the person renounces extending their hands to touch, their arms to hug, their lips to kiss, their mouth to suck (as a child does), and their eyes to see. These movements are restricted or inhibited by tension in the shoulders, neck, and jaw. A similar phenomenon occurs in the lower body, caused by a ring of tension around the pelvis. The child learns that they can be deeply mortified if they give in to desires and sexual impulses. You cannot prevent sexual excitement from arising, but you can avoid being carried away by

the fire of passion, which represents true surrender to love. The unity of the body is maintained at a deep, biological level; the separation described above affects self-awareness, destroying the sense of being one, of wholeness, of completeness. In such a situation, self-awareness is limited to the head; they still have a heart and genital organs, but do not identify with them.

What manifests in these individuals, Lowen says, is a functional division of the body’s unity, separating the mind, heart, and genital organs.

The effect of these divisions is to isolate the heart. The heart is locked in the chest like a form of protective custody: no one can reach it and, therefore, no one can hurt it.

In the oral schizoid personality, Lowen points to the condition of a weak ego and a heart for strong emotions. Due to decreased peripheral circulation, the ego boundary of the schizoid structure is weak and defenseless, which makes the individual excessively sensitive, easily offended, and more inclined to withdraw than to react by fighting against insults and traumas.

Remaining within the framework of bioenergetics, Stephen M. Johnson clearly illustrates the differences and points of contact between the schizoid and the oral character. The Sexual 5, compared to the Self-Preservation subtype, which aligns more closely with the pure schizoid character, is in fact less withdrawn and, therefore, seeks gratification of its needs more through relationships, the oral character. It is also more in touch with its aggressive impulses and emotions.

The differences that Johnson establishes between schizoid and oral could, therefore, be applied to the difference between the Self-Preservation 5 and Sexual 5, according to the instincts that were impaired during their development: the Self-Preservation 5 suffered trauma in the development of the Self-Preservation instinct, so their main concern is the right to exist. On the other hand, the Sexual 5 suffered trauma at a less early stage of development, so their concern is the right to have needs.

Thus, we can consider the sexual subtype as a "mixed" schizoid-oral character, with schizoid and oral characteristics. It should also be noted that the differences revealed by Johnson in the etiology, behavior, attitudes, and feelings of schizoid and oral traits allow for a better definition not only of the sexual subtype of E5 but also to distinguish it from E7, with which it may be superficially confused.

Johnson writes: “There are many similarities between the themes of oral and schizoid characters, as well as a tendency for those with oral themes to present schizoid themes and vice versa. In fact, in meetings with colleagues, clinicians who follow the analytical approach to character often discuss oral schizoid cases.”

It is clear that an unwanted or neglected child usually received little care. Similarly, when a child carries a heavy burden for the parents, as in these cases.

Indeed, the child’s very existence confronts the parents with their own limitations. It is very likely that this child becomes the target of the parents' anger when they experience this unwanted limitation. Both the oral and schizoid characters encountered their primary difficulties in the attachment process and experience other difficulties in subsequent attachments. Both tend to be weaker, more vulnerable, and less nurtured than character types formed later in the developmental process.

Due to these similarities and areas of overlap, it may be helpful for the purpose of discussion to summarize the differences in etiology, behavior, attitudes, and feelings. While the schizoid theme deals with existence and survival, the oral theme deals with need. In other words, the oral personality cares relatively little about its right to exist and even less about survival issues, but cares more about its right to need and finding or losing its main attachment figure. As we have already said when analyzing object relations theory, primary anxiety shifts from the fear of annihilation in early development to the fear of losing the love object. Having experienced greater attachment, the oral is more ready for contact, more open, less distant or detached. Although the denial of aggression is essential for both characters, the oral has more access to emotions. Also, regarding aggressive impulses, there is usually greater accessibility to them in the oral, through the bitterness and resentment they consciously feel.

Having reached a higher level of ego development than the character who ceased to suffer trauma, the oral person has more sophisticated defenses, using reversal, displacement, and identification more frequently. There is less pain and drama in their life and, except in the case of a depressive episode, less sense of death. Additionally, the oral tends, more than the schizoid, to affective mood shifts. At the central cognition level, the difference is evidenced by the central decisions of the script. The schizoid thinks: "There is something wrong with me. Not that I have the right to exist." The oral: "I shouldn’t need so much. I have to do this on my own." Furthermore, of course, there are also similarities and differences in the energetic manifestation.

The most extreme and rigid expression of the Social 5 can be associated with the narcissistic personality disorder described in DSM IV-TR. We find several criteria that represent the traits of this character, although they refer more to the arrogant and presumptuous, invasive narcissist, while the discreetly grandiose, shy, and overly sensitive narcissist is not discussed.

In each case, we summarize here the criteria described in the DSM that are hidden behind so much shyness:

• Grandiose sense of importance, expectation of being seen as superior. • Fantasies about success, power, fascination, and ideal love. • Belief that you are special and unique and can only be understood by others. • Need for admiration. • Lack of empathy, unable to recognize or identify with the feelings and needs of others. • You feel envy of others and believe that others are envious of you. • Arrogant attitude.

According to Gabbard, narcissistic personality can fall into two polarities: the unconscious narcissist and the hypervigilant narcissist. Our Social 5s may be more recognized in this second polarity:

• Strongly sensitive to the reactions of others • Inhibited, withdrawn to hide • Avoiding being the center of attention • Listening to others to reveal disrespect or criticism • Easily hurt; many feelings of shame and humiliation.

As Gabbard says, at the center of their inner world is a deep sense of shame tied to a secret desire to display themselves in a grandiose way.

Speaking of the inner psychodynamics that generated this type of grandiosity, we find a child who did not receive an adequate empathic response to their healthy exhibitionism.

The Totem and the Homeopathic Medical Tradition

This medical tradition cultivates a comprehensive understanding of the human being, in a state of health and illness, contemplating the physical body in the micro (cells and tissues) and the macro (body, with its organs); a psyche (threefold mental body), and an energy body (vital dynamism) as the seat of the spirit endowed with reason that inhabits us and seeks to achieve the highest goals of existence when it is in health and balance.

However, this state is rarely achieved spontaneously, since the genetic inheritance manifested in hereditary constitutional disease, our biopsychopathographic past, our neurotic way of relating to life, nature, and the world, combined with the civilization we are immersed in, which generates pathology, keeps us in a vital imbalance of a chronic and regularly unconscious nature.

Homeopathic medicines act on the whole person, on the physical body, on the mental body, and on the vital dynamism, generating a characteristic way of being and suffering.

Due to their influence on the psyche, homeopathic medicines correspond to character traits, offering a profile, a seal, a personality, which in homeopathic language is known as "personoids." A medicine contains several of these personoids, as if they were psychophysical characters who, when enacted, give expression to the "genius of the medicine."

Professor Claudio looks at homeopathic characters in the 3rd edition of his book Character and Neurosis, an appendix that unfortunately disappeared in the later editions of this work.

There, he presents two homeopathic medicines with great similarity to the characteristic traits of E5: Sepia Officinalis and Silicea Terra.

Sepia Officinalis is an extremely shy marine species, living apart and hidden at the bottom of the sea, buried or between rocks. It enters states of total immobility, mastering the art of becoming invisible to its predators due to its mimetic ability. When it feels discovered, it uses its secretion as ink to obscure its surroundings and keep itself safe.

This characteristic way of being and reacting of this species is present in the psyche of one of the Sepia personoids, in a way very similar to the way of being of an E5.

When Professor Claudio Naranjo mentions the Choco in the chapter dedicated to E5, the correspondence with the characteristics of the classic E5 is clearly perceived — the most E5 of E5s, the Conservationist, called the cave/refuge due to its extreme isolation.

The central characteristics of the E5 Totem, as with all the instinctual varieties of this Enneagram type, are the passion for retaining and not giving, sustained by the neurotic belief that by giving, they will end up with nothing. They do not have faith in the loving generosity of life, and their fixation is the neurotic distancing from the external world due to attachment to their interiority. This individualizes them, and the Social 5 is the totemic tendency of their mind.

Due to their attachment to their interiority, they maintain little contact with the external world, from which they select only a few objects and subjects, abstracting them and filling them with magical-spiritual attributes with supernatural power, placing them in a dimension outside this world, totemizing them. They ignore or minimize facts of reality that do not fit their idea of things, giving free rein to their fantasies, which lead them to extraordinary worlds.

The Social 5 takes idealization to irrational levels; they are seekers of what does not exist in this world, a seeker who has the grace of fervor, mystical experience, and ecstatic states. Claudio Naranjo says that this is the group of worshipers.

They perceive the unconscious through their unconscious, which has archaic and archetypal characteristics, perceiving beyond the visible.

These characteristics that define the Social 5 are also found in the medicine Sulfur, which corresponds to the psychodynamic structure of this Enneagram subtype. In the latest version of his book Character and Neurosis, Claudio suggests that Sulfur applies more to the narcissistic personality of Enneagram Type 7, but we can clearly associate it with our E5.

Sulfur manifests the greedy passion and detached, selfish fixation on the world that is revealed in its isolation. This medicine is selfish and misanthropic, but it also has a relationship with extraordinary worlds. It is a seeker of religious and philosophical truths, and in this search, it loses itself, just like the Totemic Five (Social 5).

Sulfur is a genius, an inventor; it is strange and extravagant, even in its clothing, like all great inventors. This Kentian portrayal of Sulfur reveals that very typical and disturbing characteristic of the Social 5, which is not appreciating ordinary and natural life or ordinary or normal people, in front of whom it presents itself as an insensitive and indifferent being.

Kent continues: “The Sulfur patient is thin, angular, hunched, with sloping shoulders, dyspeptic. They have reached this state due to poor nutrition, due to a lack of assimilation— a state they achieve by spending much time at home. These are people who lead sedentary lives, confined to their study rooms, meditating, engaging in philosophical investigations, not exercising, and whose diet does not nourish them sufficiently, eventually leading to a philosophical obsession.”

The homeopathic master Hering called the Sulfur patient a "ragged philosopher." They are scholars, inventors, working day and night, wearing worn-out clothes and a battered hat, with long uncut hair and a red, dirty face. Their desk is in disarray; books and papers are stacked indiscriminately.

It seems that Sulfur causes this state of disorder, negligence, dirtiness, "not caring how things go," and a state of selfishness.

The patient becomes a "false philosopher," and the more they progress in this state, the more dissatisfied they become with the fact that the world does not consider them the best person in the world. They wear the same T-shirt for several weeks and then take it off. Cleaning is not important to the Sulfur patient; they think it is unnecessary. In the mental state that externalizes the reality of the person and reveals the true inner nature, we see that Sulfur addicts their affections, leading them to the deepest state of selfishness. They are not interested in anyone else’s aspirations or desires, only their own. Everything they

contemplate is for their benefit. This selfishness is apparent in Sulfur patients: there is a noticeable ingratitude.

Philosophical obsession is also a notable characteristic. A monomania for studying strange and abstract things, hidden things; things beyond knowledge. Studying things without any foundation supporting them; thinking about strange and peculiar things.

Sulfur cured this dedication to the first cause of things or the solution to the question of who created God? A woman could not look at a piece of craftwork without wanting to know who made it. She would not be satisfied until she found out and then wanted to know who their father was and began thinking about whether he was Irish, and so on.

This is a characteristic of Sulfur, a kind of fanatical philosophy that has no basis, leaving them confused. Sulfur has an aversion to following things in order and to systematic work. The Sulfur patient is a sort of inventive genius. When they have an idea in their mind, it is impossible to get rid of it; they constantly follow it until they finally achieve something with it. Often they are ignorant, but they imagine themselves to be a great person.

At another moment, the patient experiences religious melancholy, praying constantly and uninterruptedly, always in their room. They believe they have sinned on their day of grace. They sit and think about nothing in particular, making no effort to concentrate their mind on anything. This "ragged philosopher," with their philosophical obsession, religious inclination, lack of appreciation for the ordinary things in life, and their quest for truths that exist beyond this world, in the world of the extraordinary, bears an extraordinary resemblance to the Social 5, in Dr. Kent's homeopathic view.

The DSM-V, Statistician for Mental Disorders, is a schizoid personality disorder. This is where the personality traits and worldview of the sexual subtype fit best. However, we also find dependent spectrums of personality disorder.

According to the DSM-V: “The essential characteristic of schizoid personality disorder is a general pattern of social withdrawal and a restricted range of emotional expression in interpersonal situations.”

Indeed, this is clearly one of the basic definitions of the greedy personality, as described in Enneagram literature.

The sexual subtype also fits within these definitions, although its peculiarities are more linked to dependent personality disorder (only in some spectrums).

Another striking characteristic specified in the DSM-V is that they rarely experience strong emotions, such as anger and joy. They often show affective constriction and seem cold and

distant. Here, we also identify the Sexual 5, except when it is deeply involved in its neurotic need for intimacy and trust, as in that situation, its emotions are more, even quite superficial, if not chaotic. The Manual with which we are dealing here presents us with a secondary characteristic of the schizoid individual, but one that fits very well with most Sexual 5s: "Sometimes it seems that their lives lack direction, and it may appear that they are 'adrift' in terms of their goals."

In this type of personality, life has no other objective than the eternal search for absolute love, leaving everything else aside. Professional achievement or social interaction take a backseat: life as a whole does not affect them, which contributes to their passivity in the face of events, as Sexual 5s "tend to react passively to the circumstances surrounding them." They have difficulty reacting to important life events.

The anti-ego aspect of the Sexual 5 also allows us to perceive correspondences with dependent personality disorder. In general, this disorder would be on the opposite pole of the subtype, but when the sexual instinct is involved, the situation becomes a bit more delicate, and we need to add some characteristics that are not so common in the schizoid.

The desire to experience an idyllic and reparative love, the neuroticism of intimacy and trust, the deep emotional deprivation (with awareness of it), and the strong insecurity in relationships correspond to some of the characteristics mentioned in the DSM-V regarding dependent personality.

Attachment and the fear of separation are strongly present in Sexual 5 relationships and are consistent with the Manual's description: "Dependent and submissive behaviors are designed to obtain care and arise from the self-perception that they are unable to function properly without the help of others." This is the sexual countertype of the subtype: the individual, when they surrender to a relationship, exposes all their need for childhood repair to be cared for and places all their autonomy in the other, becoming dependent on the relationship.

The dependency relationship also extends to the rest of a Sexual 5's life. As the DSM-V states, these individuals "tend to be passive and allow other people (usually one person) to take the lead and responsibility for most of the major areas of their lives." We also find this trait in the schizoid personality; however, what stands out here is the mention of "usually one person," which is consistent with the behavior of trust and intimacy neurosis: the choice of few people for companionship and the need to care for their own personality.

Let's now turn our attention to the psychological types developed by C. G. Jung. The Sexual 5 belongs to the mental triad of the Enneagram: E5, E6, and E7. And the E5 is introverted by nature, meaning that they give meaning to their life from their inner world. In Jungian

psychological typology, the Sexual 5 would unequivocally correspond to the Introverted Thinking type as the dominant function (to which E6 individuals belong) and, necessarily, to the Feeling and Extroverted type as the inferior function. But it is not only the Introverted Thinking that demonstrates our Sexual 5 type, but also the Sensation function that Jung describes, which also tells us a lot about them. According to Claudio Naranjo, the E5 ego would correspond to a type of Introverted Sensation. Here, we will analyze both types, both Introverted Thinking and Introverted Sensation, as well as their respective inferior functions, namely Extroverted Sensation and Extroverted Intuition.

Let's first take a look at the Sexual 5 in terms of the Introverted Sensation type).

The mind-body division, with the consequent elimination of the body, could identify the sensation function as the last option for these people. But when we say the word "sensation," we must mainly refer to "perception": "In the introverted attitude, sensation is predominantly based on the subjective component of perception."

It would be a bit easier to understand the Sexual 5 as a type in which a subjective perception of the object predominates. It's as if the individual had a blurred vision of the mind and was very close to it.

Traumatic negative events emerged very early in the life of the Sexual 5, leading them to develop defenses at a very early age: they have already transformed (defending themselves) their relationships with people and other objects deep within themselves.

Let's see how Jung explains this:

"The subjective factor of sensation is an unconscious disposition, which already modifies sensory perception in its genesis and thus removes the character of pure effect from the object."

This is also the identification of the schizoid/autistic subject characteristic of E5 individuals.

According to Jung, they have the sense that the other cannot penetrate the subject, and that they "see things in a completely different way from other people." In fact, the subject perceives the same things that everyone else does, but in no way does he dwell on the pure action of the object, but deals with the subjective perception triggered by the objective stimulus."

And this is how a Sexual 5 builds their inner world, based on unconscious defenses and choosing objects as they see fit, according to their idealizations of how life should be. Idealization distorts any reality of the object, which gives meaning to that object as part of a subjective perception.

The Sexual 5 lives from the depths, and from the depths, all of its meanings are resolved: there, it creates or distorts any external stimulus. "What [they] feel is that what is decisive is not the reality of the object, but the reality of the subjective factor, that is, the primordial images, which in their entirety represent the mirror in which the psychic world is reflected."

What they feel, primarily, is their greatest object of idealization, and the rest of the objects fade away. This is related to what we’ve already said about the sexual being who lives only for their one ideal and sets their life aside. This is the role of ideals: to transform realities. Regarding this, Jung wrote: "Introverted sensation conveys an image that, instead of reproducing the object, what it does is cover it with the sediment of a very ancient and future subjective experience."

There is no proportional relationship between what (the other) the Sexual 5 sees and the subjective sensation they experience. Here, the autistic and schizoid characteristic of this type of character becomes clear, but it also shows the distorted sexual counterpart by creating such a great distance between the other and their idealization.

And the very presentation of the Sexual 5 in the world will be as a person who is not influenced by the other, who is cold and distant: "Normally, the individual is content with their own isolation and the banality of reality, which they, however, unconsciously treat in an archaic way." The Sexual 5 will dedicate the rest of their life to idealization: "They move in a mythical world where men, animals, railways, houses, rivers, and mountains appear partly as merciful gods and partly as malevolent demons. This man is not aware that they appear to him in this way. But they act as such in their judgment and action," and this mainly happens with nature or with the romantic couple.

But when the action of the object is not completely imposed, they encounter a benevolent neutrality, showing little interest, always determined to reassure and find a compromise. These are traits of adaptation, the avoidance of confrontations, the lack of interest in others, and the abandonment of their own concrete life, among others, that characterize the everyday life of the individual.

There is an aspect of Jungian typology that can be further explored in the study of the Sexual 5: if the person has sensation as their dominant function and is introverted, they will necessarily have an inferior function of extroverted intuition, which will take shape in their less conscious aspects.

Jung says: "Unconscious and archaic intuition has the ability to sniff out all the ambiguous, dark, dirty, and dangerous depths of reality. In the face of this intuition, the real and conscious intention of the object has no significance; intuition suggests, behind it, all the possibilities of the earlier archaic phases of such intention."

This is what Jung calls dark intuition, which is closely related to the typical neurosis of the Sexual 5: The trust you want to place in the other is proportional to the distrust in the other and in yourself. The other has no influence on a Sexual 5; the object does not penetrate their depths because it is first distorted, idealized, and transformed into trust or distrust, regardless of what is happening at the moment.

One can see how the unconscious is the main characteristic of the Sexual 5 and how it is impossible to fight to sustain their existence based on this characteristic. And when the individual falls into their own trap, when their egocentric inclination succumbs, "such intuitions then surface and unfold their pernicious actions, as they obsessively impose themselves on the individual and trigger obsessive visions of the most repugnant kind about the object."

The egocentric inclination succumbs, "such intuitions then reach the surface and unfold their pernicious actions, as they obsessively impose themselves on the individual and trigger obsessive visions of the most repugnant kind about the object."

Naranjo also agrees with this by stating that the greedy individual belongs to the compulsive or obsessive-compulsive character, not to the E1 type (which corresponds to obsessive-compulsive disorder).

From another perspective, and in correspondence with the Enneagram, the Sexual 5 belongs to the category of mental people and the introverted type. We then deduce that these individuals would be of the Introverted Thinking type, according to Jung's typology. And let's not forget the ectomorphic constitution with cerebrotic characteristics proposed by Sheldon and Kernberg, who, when analyzing the narcissistic organization of the personality, describe it as follows:

"In which the negative self-image coexists not only with an idealized self-image but also with an orientation toward seeking recognition through intellectual or creative achievement."

In Psychological Types, Jung says that "Introverted Thinking is primarily oriented by the subjective factor. It does not therefore return from concrete experience to objective things."

The entire cognitive dynamic, the "way of thinking" of the Sexual 5, develops from a subjective background: From their sense of imminent poverty and the physical-emotional divisions acquired in early childhood, introversion and withdrawal into oneself resulted in emotional isolation. The conclusion is that it is better to distance oneself from contact, as it pulls them away from themselves and drains their little energy. Their worldview will be built from there, and they will always return to this protected place. As Jung points out: "Thus, they never aspire to an intellectual reconstruction of concrete

factuality, but to a transmutation of the image into a luminous idea." The reconstruction that the Sexual 5 will make will correspond to their idealization; it will be this luminous idea, which will generally remain confined in the depths of the person.

It is their idealization that matters, not the world itself, according to Jung: "Introverted Thinking shows a dangerous tendency to force facts into the shape of its image or even to ignore them, in order to reveal its fantastic image" and "that is why it is always seeking an image that cannot be found in reality, an image it has, in a way, already seen before."

And regarding their selectivity and intense need for trust and intimacy, Jung says: "External influences are discarded, and personally, they become increasingly unpleasant with those who remain distant and, in exchange, more and more dependent on those who are close to them. This lack is replaced by emotionality and susceptibility."

It is important to analyze not only the dominant function but also the inferior function, or feeling, which is as important in the existential drama of the Sexual 5 as rationality. In fact, Jungian psychology itself would say that the goal of study and work on oneself is to balance the higher and lower functions with each other; in this case, thinking with feeling.

Introverted Thinking will be confronted with the primitive Extroverted Feeling. And that is what happens with the Sexual 5, a chaotic emotional life oriented toward an ideal being that is outside of them. In their search for unconditional love, reduced to a single idealized person, everything escapes from concrete reality.

A romantic thought operates within them, where a higher feeling would take precedence over reason in the search for Being. The same happens with people of the sexual subtype who aim to do serious work on themselves. As the Jungian author James Hillman states, "self-realization is a process of perceiving feeling, of perceiving what we feel and feeling what we are."

In Reich's character analysis, the closest we can find to the Sexual 5 is a certain type of character that Reich refers to as "melancholic," which has "original oral fixation [and is] depressed, introverted, and autistic; it differs from the hysterical character by the degree to which genital libido and object relation are combined with oral attitudes." In Freud's conception, on the other hand, where we find more characteristics is in the anal character.

In Alexander Lowen's bioenergetic typology, we can detect a clearer Sexual 5, since the bioenergetic diagnosis occurs in a sequence of three types, in decreasing order of identification. The schizoid-oral-rigid type is the one that best fits our individual.

Let’s take a look at Lowen's descriptions of these characters. In his book Bioenergetics (1982), Lowen says the following about the schizoid character:

"The term schizoid describes the person whose sense of self is diminished, whose ego is weak, and whose contact with their body and feelings is considerably reduced. There is a split in the unitary functioning of the personality. For example, thought tends to be dissociated from feelings. There is a retreat into oneself, breaking or losing contact with the external reality."

As for the primary defense of the Sexual 5, the correlation with Lowen is clear when he says this: "Given the history, the child has no choice but to dissociate from reality (intense fantasy life) and from their body (abstract intelligence) in order to survive. In all cases, there is indisputable evidence that there was an early rejection in the person’s life, by the mother, which they felt was a threat to their life."

And, in light of this mind-body reality, Lowen continues, the schizoid individual will present a strong trait of avoidance of intimate and affectionate relationships. What, in energetic terms, translates to energy retention. The union between the passion of greed and the result of their internal division causes the vital energy to become trapped in the deeper layers of themselves: Energetically, there is a division of the body at the waist level; this results in a lack of interaction between the upper and lower parts of the body.

With so much energy retained, the relationship between excitation and feeling will be affected. There will be no fluidity or harmony between the two, and once again, we find ourselves facing confusion between emotionality and hypersexualization.

In the psychosomatic literature initiated by Reich and his followers, such as Lowen, the prevailing conclusion is that the schizoid attitude is at the opposite extreme of mental health, where there is an absence of impulse containment and a search for love, contact, and intimacy.

In the oral character, we can perceive a greater peculiarity of the sexual subtype in relation to the social and preservation subtypes of greed. We will present a long account from Lowen:

"There are many characteristics typical of early childhood. These characteristics are weakness, which denotes a tendency to depend on others, precarious aggressiveness, and an internal feeling of needing to be carried, supported, and cared for. This is an antagonistic attitude to exaggerated independence, which, however, cannot be maintained in situations of tension."

In these oral characteristics of the character, we perceive the beginning of the neurosis of trust and intimacy, as well as the dichotomy between surrendering to the other, on one hand, and fear and distancing, on the other. Lowen says that the anal character is characterized by emotional deprivation, while the schizoid character stems from rejection: in

sexuality, we find these two antagonistic attitudes with equal force. But Lowen acknowledges interdependent attitudes between the schizoid and oral characters.

Finally, the rigid character, the arrogant type who lacks self-confidence. This is how a Sexual 5 also hides from the world, with an attitude of distancing, which is confused with arrogance. And more than once we will see, in the description of the rigid character, parallels with the sexual subtype:

"The rigid individual is afraid of yielding because they consider that submitting means losing themselves completely. Rigidity becomes a defense against an underlying masochistic tendency. Their defensive strategies take the form of restricting all impulses to seek the outside world, to open up."

Here, he only reinforces the union between the schizoid and oral characters, and practically summarizes, in a few words, the attitude of greed.