E7 Sexual – Suggestibility

The sexual seven is not earthly, but heavenly. He is not interested in the things of this world. It is the gluttony of the things of a higher and more advanced world. The sexual E7 is what we could call a dreamer. To define it, Ichazo used the word suggestibility, which I understand as the passion to imagine something better than the desolate reality. It is the passion to enthrall reality, to fantasize, to paint things pink. In other words, it is a form of idealization. If the word for the social E5 is totem — totemize is a type of super-idealization — here it is rather an idealization of the common: the sexual seven looks at things with the optimism of those who are in love. They say that love is blind. It could be that the sexual seven is blind in the same sense. He is too enthusiastic.

His passion is to dream, to go towards the sweetness of the imagined instead of contacting the ordinary and not so interesting reality. Carl Abraham, a collaborator of Freud who had a better eye than Freud for character description, spoke of a completely optimistic character in every way: "I‘m fine, you're fine, everything is fine." And of course this can be very therapeutic... for anyone who isn't a seven. Or, put another way: the virtuous life is good for anyone who is not a nun.

The transformation in the sexual E7 by Enrique Villatoro

Aspects that are left behind in the therapeutic process

Think.

Today I feel more distrust of rational thinking and more credibility in sensation and instinct. I don't listen so much to the intellectual flow, which makes it easier for me to silence that internal mental noise of multi-possibilities, plans, opportunities, exciting ideas, and so on. This internal silence also manifests itself in greater external silence, in less talking. It has been left behind to go around the bush talking, exciting oneself with his own speech. Now there is more precision and ability to use language better, both in the exact words and in the structuring of the speech, and I can specify more accurately what I want to express. I do not have so much need to externalize those wonderful ideas and possibilities that arise in the mind because you do not believe them yourself: they are less important, they catch less and they do not self-suggest so much.

It happens in a similar way with constant planning. There is less anticipation of the future, fewer tales of the milkmaid and more contact with reality, both internal, with what is felt, and external, with what is happening: it is a being more in the here now. I feel more distrust in improvisation or in a divine force that solves everything, which I see as an avoidance and flight,

which implies more and better preparation of things, and a fulfillment by oneself, with acceptance of what happens. There is less need for anticipatory strategies.

In this same line of distrust of one's own reasoning, the attachment to idealizations, fantasies, and suggestions has decreased. It is easier to recognize and dismantle fantasies, differentiating them from reality. There is more realism, a being more earthly, more rooted and even more primal and instinctive. I take life more seriously, with more responsibility, commitment and less avoidantly, and I face it more adultly and maturely.

I have been losing that humorous point to everything, that making irony of anything and on any occasion. It does not manifest exclusively the clownish aspect, carefree, as if it does not affect anything, but can appear serious to others. Internally, it's like it's more boring, less funny, and interesting because there's less jokes. But, as in the intellectual, it is no longer funny to me.

Feel.

There is a more generalized sensitivity, emotions are more on the surface from sadness, anger, pain, anger, to joy, satisfaction, contentment... It's a seemingly less intense feeling but more truly, more authentic.

You could compare it to taking off your rose-colored glasses so you can see the dark colors, that is, notice and sustain more pain, frustration, discouragement and all those unpleasant sensations without having to manipulate your own perception of reality. Dissatisfaction and what does not please is felt and manifested more and more clearly and directly. There is less self-deception, falsehood and manipulation. On the other hand, more transparency appears with oneself and with others in the expression of feelings (pleasant or unpleasant), saying what you want or do not want, so that image of nothing happens, of being well chronic with a happy clown face and wrapped in irony and apparent joy, decreases. In this sense, a facet of more complaint appears that even comes to be able to show itself as curmudgeon and protest. It is left behind to seek acceptance, appreciation, recognition at the cost of falsifying and manipulating with seduction, the good face and the non-expression of what hurts or does not like. With this greater integrity and transparency in disagreements, rebellion is lessened in the form of passive aggression, boycott and hidden resistance, hurtful irony, and so on. There is more honesty in this regard.

So much restlessness and anxiety is left behind. There was a permanent state of alertness and activation, not knowing how much a defensive form was or how much an opportunistic and self-serving form, possibly both. In general, there is no longer so much sense of being threatened or that life is like a jungle in which surviving is an overexertion, only possible for the most savvy. This decrease in inner distress has to do with a greater awareness and connection with fear, with difficulties and limitations. Before, I lived an oversizing of the belief of power with everything that, in reality, hid the feeling so little and the discomfort that this caused.

Conduct.

First of all, there is a considerable decrease in physical movement. This implies greater stability by being able to stay longer still, without moving, in the same place and with the same activity. On the one hand, there are no longer so many fronts or simultaneous activities and, on the other, there is no such sense of provisionality in life, in the sense that one day that idyllic and promising future will arrive in which everything will be tranquility, peace and happiness. Become aware that this moment is already, here and now.

There is a more restful, more balanced being, as if before, both internally and externally, there was constantly a vibration and jumping from one place to another due to a lack of consistency, solidity and firmness. Transformation has to do with discovering an internal place where you can stop, where there is peace and tranquility and, simply, nothing has to be done. In addition, this decrease in agitation, chronic oscillation, allows to channel the activity and facilitates greater concentration and centering. There is a greater ability to focus on what is done at each moment. In the concrete, this is manifested in that, apparently, fewer things are done but, instead, there is more discipline and those that are done are finished. There are fewer open fronts and more self-mastery in being able to do one thing at a time, not as before, when there was a belief that we could do several simultaneously.

The world has ceased to be a great market of extraordinary occasions that must be taken advantage of, where, the more you take, the more you have and enjoy. Although this caused a lot of excitement and enthusiasm due to the large number of scenarios that opened, the emotional cost was high due to the dispersion and anxiety it causes due to the difficulty of not being able to be in all the scenarios at once and having to give up something. Faced with this dispersion by the multi-possibilities and by the quantity of experiences, the concrete appears, the routine, the discipline, the austerity, valuing the situations of greater quality and depth.

Now, the great and tempting external world has been reduced to a smaller realm: home, work, family, some relationships, spirituality, and little else. The focus of attention is directed more inward than outward. From looking at and prioritizing the external, the public, the outside, has gone on to value the internal, the personal, less spectacular and luminous on the outside but more own, more intimate, simple and deep. There is a change in the rule of measuring, by appreciating more what you have instead of what is missing or going to be missed. It causes more discomfort the loss of what already has to give up the possible, however interesting it may seem. It's a more conservative one. As the saying goes, "better bird in hand than a hundred flying."

In a way, it is not only about being able to sustain one's own desire, the impulse, the trigger that triggered voracity, but also that same desire has been focused on other interests. The excitement produced by consuming many experiences has been transformed into the tranquility of savoring fewer experiences but with more depth. Opportunism has been reduced by

discovering that what really attracted me was the excitement of everything new. It is not that more was needed before, but that it was digested worse, simply because there was no time to do the digestion. Now, although it is less quantity, it gets more to the bottom, deepens and takes advantage of more.

The change also has to do with acting without so many expectations and without putting so much excitement in the action or self-suggestion that what will be done will be so exciting and spectacular; a self-confidence is required in the face of that search for intensity and the extra in everything, in addition to maintaining a lower level of activation, of excitement. Actually, it's about sustaining monotony, routine, custom. That promising future that one sells oneself is no longer credible. Automatically, more attention is paid to the real, to the present. The sexual seven acts like the one who arrives at a pastry shop and asks for a little of everything to try everything, and even eats mixing the different flavors. Thus, the nuances are not distinguished, and satisfaction consists only in having tried everything, in not having missed anything. Now I enjoy eating a single whole cake and savoring it. In short, I feel more satisfied.

New traits and characteristics that appear in the character

Below I will present in more detail a series of new features and aspects that have appeared in this process of psychospiritual maturation. The order of presentation does not mean that they follow a certain hierarchy, but that they constitute different fronts and paths of simultaneous and parallel development and evolution of such a maturation process.

One of the most outstanding aspects has been to discover silence, understood as a decrease in internal noise, a decrease in interaction with the outside world and a work of attention and filtration of perceptions.

On the one hand, this decrease in noise allows me to soothe the constant and permanent mental effervescence and effervescence, until I reach a point of centering in which the mind is more collected on itself. In this way, it is possible to be less trapped by external stimuli, less tempted to peck at what the world offers. Today I am more in control of my own perceptions and the direction that the focus of attention takes. Although the senses are open, seeing, hearing, feeling, and the mind perceives it, it does not go after such perceptions.

In this internal place of silence, in addition to being able to become independent and detach from external noises (not only auditory but from any type of stimulus), new internal noises are not generated (thoughts, fantasies, strategies). Of course, all this has to do with less talking, both of words outward and also in terms of one's own inner discourse: literally, thinking less.

It also opens a space of greater listening to what is there. Instead of being so active in the uptake of sensory stimuli or in the apprehension of concepts and ideas, there is a greater receptivity; searching gives way to simply finding. In the mere fact of stopping trying to achieve

something, much of the effort disappears and, consequently, the excitement and anxiety that clouds one's own perception of reality. The less you do and the less you react, the more things flow. It is a bit paradoxical in the sense that one leaves the "I", but, instead, one finds oneself more. A self less protagonist, less summit, but more open, quiet, wide and free. It is as if one had withdrawn from the foreground of the stage of the experience, where he tried to control and direct everything, to now take a kind of step back and place himself on a second level, more as a spectator, letting life flow without so much manipulative and interested intervention. From this withdrawal from the protagonism arises a kind of sixth sense, of intuition that guides and directs to where the energy is and moves in each moment. It also favors contemplation and facilitates greater freedom of movement. From there, almost any activity or sensation becomes a form of connection and contact with oneself.

Another noteworthy aspect is the stillness. In a very simple way, stillness resembles having discovered an intimate place where you can stop, be doing nothing and rest. There arises a sense of generalized tranquility, as if the engine revolutions had slowed down. There is less activity, both of thoughts and sensations and at the body level. It is an awareness of the extra excitement, of effort that was being put into life without a specific objective and the wear and tear that it entailed: the more you ran, the longer it took to get to you do not know where.

Stillness is having discovered that place where you can rest your head, rest and relax almost indefinitely, because everything has a relative importance and transcendence. This stillness springs from the decrease of so much analytical process, judgment and mental contaminations of good/evil, adequate or not adequate, and so on. There are no longer so many extremes, everything has a place and you do not have to worry so much. It reduces the duality and division between the doer and the action. The one who constantly observes, asks and questions is more blurred; thus, the activity changes and the action itself occupies the whole consciousness. Ultimately, there is a greater acceptance of what is happening in each moment. It is a certain pasotism that, unlike indulgence, is not avoidant but connects with something similar to a whole is fine, nothing is missing, nothing has to be done, and to a feeling complete, full and satisfied in the here and now.

With this relativization of reality, in which it does not matter so much what the perception itself is, but how and from where it is perceived, attachment and the need to reach, to reach, solve or clarify anything is reduced. Likewise, voracity changes and is no longer so aggressive or wild. Of course, the impulse and the desire to swallow continues, but they can be sustained more easily, placing themselves in the center of oneself, where everything becomes more relative, relaxed and with less pretensions. The road has become more spacious and with fewer references.

This process and experience of letting oneself be carried away by this new sense of smell has to do, precisely, with being purely in the present, open and fused with what happens. And so this present becomes bigger, opens up enormously, as if entering another very subtle dimension.

Although it can be perceived, it is impossible to describe it because in the act of trying that opening is interrupted and the self returns to the foreground. In the instant, no assessment of the experience can be made, the present cannot be apprehended.

This stillness is not forced, rigid or frozen, but is fluid: movement is recognized from rest. When riding a bicycle, stability and balance are achieved with the movement itself, and trying to stay totally still is when you fall. The flow of ideas and perceptions does not distract from stillness but increases with the recognition of one's thoughts. If you try to freeze consciousness and attention, they are blocked, if you let them oscillate freely with an observant consciousness, they stabilize on their own.

A third aspect in this process of maturation is simplicity, simplicity, austerity, in the sense of not complicating things so much, of making life easier, more concrete, less complex and with fewer unnecessary ramifications. It is about positioning yourself in a more focused and collected place in which the focus of attention is neither so open nor as active. As if the permanent search radar was disconnected and was no longer persistently scanning the horizon of experiences. Physically, it would be to close the eyes, ears and the rest of the senses a little, even close the internal muscle of reasoning, of thinking. The senses, the world, life becomes more sober, not so much because there is less quantity but because there is less voracity and hook to that apparent abundance. This perceptual distancing is not a retreat from isolation, but a greater capacity for renunciation and detachment in the sense of a greater ability to say no to those temptations that attract and incite to fall, in short, into what is not so priority.

This simplicity also involves taking excitement, embellishments, and fireworks away from things. The experience in particular and life in general are less transcendental and spectacular than one thinks. It reduces that constant attempt to inject an extra excitement and suggestion to make the experience more interesting or valuable than it actually is. The volume of life is lowered. It becomes more natural, more spontaneous, less far-sighted and anticipatory with what could happen. It stops planning or mounting successful strategies permanently before any event.

Finally, simplicity is also about being a little beyond divided consciousness. Each time, the different aspects of life are less fragmented and separated: family, work, people, spirituality. There is a more holistic and global functioning between the different areas.

The next aspect to highlight in the transformation is that of an orientation towards spirituality and, especially, an awakening to devotion, understanding it as giving oneself to something and aL guide greater than one, which is in charge of higher levels, with the protection, security, order and rest that this entails. The feeling is similar to the surrender of a child, but unlike the capricious child who expects to be given, one surrenders from tranquility and filial confidence that there is someone who knows what to do in each moment; this allows the child to let go and be purely child, without having to burden himself with roles or responsibilities that do

not correspond to him. It is a feeling of being full, protected and, again, in an internal and external place where you can rest. Likewise, this place facilitates being more honest, more responsible and, paradoxically, more adult. With that dedication, acceptance and openness to something higher, the positioning in life becomes clearer and allows to do what corresponds with more commitment, involvement and presence.

Parallel to devotion, humility and compassion arise. On the one hand, it implies looking more at the other, seeing it, taking it into account, perceiving that others also have their needs, sufferings, interests. Realize that they are another me. On the other hand, it has to do with being less self-focused, less interested in oneself, less capricious, less child, and with being able to value and feel more satisfied with what there is: being less profitable and opportunistic when taking into account the interests of others and not thinking unilaterally about one's own. Put another way, humility and compassion have to do with being more aware of narcissism and its ally, picaresque. We must realize how difficult it is for us to put the other first, give in, or simply see and take into account others, because immediately the strategy always appears to get ahead and not run out.

Change comes from recognizing and deepening what is behind that search for greatness, for interest, to profit for oneself. On the one hand, there is the feeling of feeling small, insecure and, to some extent, in inferior conditions. On the other hand, there is a great distrust that the authority will be fair and provide security and protection. With such a way of thinking, it seemed more reliable to become one's own reference, one's own authority, with an interested sense of justice, security and self-protection. An E7 has its mind programmed towards survival and cunning. Almost at any opportunity the thought and plan of how to get something of benefit appears.

The antidote is commitment to oneself and to what one wants and desires, is to give oneself permission to be transparent and honest, expressing more clearly what one wants or what bothers oneself. You can express the clearest demands and also sustain more the frustration of one's own desire and lack. This honesty and transparency with oneself and with the world is the antidote to rebellion and hidden conspiracy.

Paradoxically, there is not so much interest in social relationships, in people, in contacts. With the psychospiritual process, a greater awareness of the antisocial aspect of E7 arises. Now I have more desire to be with myself or with my own, and not so much to discover those who are more alien. What used to be a painful loneliness that translated into abandonment, marginalization, rejection and fear, is now security, comfort, rest. The fact of enjoying greater honesty, transparency and frankness in the expression of desires and needs frees from having to appear, from looking good, which facilitates being able to enter and leave contact with others.

The general feeling is of maturity, of becoming more adult, serious, sensible and judicious. Stop feeling like a child dependent on the world to assume the obligations and tasks,

become more present and competent in the world, and understand responsibility not as a burden or a weight, but as a freedom to be able to choose and decide for oneself.

In my process, I have gone from feeling blocked for fear of rejection, to not being adequate, to not knowing exactly how to behave (as if there were a right way, a being up to the task, at a certain level that you are not sure to achieve) to trusting me more and giving me more credibility, without so much invalidating and neutralizing judgment, without so much doubt or fear.

This represents a liberation at a very essential level that has to do with giving oneself permission to be as one is, without criticism, without judgment, with effortless acceptance. It is a genuine permission that is born from no doubt: you do not have to choose anything. There is no choice between better or worse, right or wrong, the permission starts from before the dilemma itself. The action emerges as a spring that simply springs up without wondering if it is better to flow to the left or to the right.

Maturity implies greater resistance to pain and frustration. Instead of stopping to feel the lack, the typical trap of sexual E7 is that the frustration of not having something is replaced by a rosy fantasy that satisfies in a substitute way. Such is the mental insistence with logical arguments that support the fantasy that, in advance, you begin to enjoy it. This means a disconnection from the feeling of discomfort caused by lack: the illusion is built not to assume it, and also progressively loses consciousness of reality, to the point that, crawling more and more between the lies themselves, the sexual seven becomes unable to distinguish fantasy from reality.

The interruption of this avoidant cycle is achieved when the impulse of one's own desire is sustained without necessarily acting it, both in its aspect of attraction to the new and stimulating and in the avoidance of the unpleasant, of frustration, of the painful. Patience, serenity, temper have grown. Being able to sustain the craving and desire with greater tolerance, calmness and fortitude, and not allowing oneself to be altered so easily by external circumstances, is one of the great fruits. Solidity manifests itself in internal stability and external perseverance. It is as if willpower has been invigorated and strengthened. There is more diligence, discipline, determination, to the point of being able to stay in the routine, the repetitive, the boring and reluctant.

The way of entering this internal stop, that rest and tranquility, consists in the connection and discovery of the body as another place of the self in which to be. This starts by getting out of your head, stopping being cognitive all the time. To do this, you have to become the owner of your own desire, to be able to hold the craving, the appetite, the craving. At first, it was especially difficult to sustain the impulse of always having to genitalize and sexualize relationships, especially with women, whom I always looked for as an element of excitement, novelty, activation, and also of recognition, validation, and so on. After this better management of sexual desire, comes the domestication of temptation before other different stimuli, for

example with drugs and altered states of consciousness, or with the consumerist and sweet desire of any type of experiences that could produce excitement, enthusiasm and novelty, and that are also usually used by the sevens as an avoidance of unpleasant sensations. Finally, it serves to be able to sustain the neurotic attraction of always going after one's own thoughts, sensations and perceptions. And that's a very subtle aspect of the process.

Intuitions about the state of self-realization

One of the main themes of psychospiritual transformation is to stop looking at the sky as a escape from the earth, that is, to become more realistic, more earthly and even visceral. This greater objectivity implies less cognitive defense in the form of suggestion, fantasy, illusion and, consequently, less manipulation and self-deception, both for oneself and for others. There is not so much head, so much rationality, and there is more heart, more emotionality.

Thought and planning are concretized and systematized, they are more real and less cosmic. Effort and energies are focused more methodically, with greater diligence, perseverance and determination. This greater presence and involvement in what is done allows us to use strategy and programming as a search for greater commitment and not as avoidance, flight or opportunism. For this, it is useful to trust that happiness is in working in the present moment and is obtained step by step and little by little, not suddenly or avidly.

In this sense, honesty and transparency are fundamental. On the one hand, with greater contact and awareness of what you feel, want and need at all times and, on the other, with greater self-confidence and integrity in showing it and governing yourself from it, expressing both what you do not like and gratitude and recognition to Others. This implies being more confrontational, direct and clear, instead of moving from the rear, from the occult, the manipulative, the boycott or the rebellion typical of E7. It would have to do with assuming oneself as the authority and becoming responsible for one's own life. That is, to develop more seriousness, commitment and presence not only before others but, mainly, before oneself, before one's own sensations, desires, objectives.

It helps on this path to be able to hold and look at pain, frustration and unpleasant sensations. Be more in touch with your own dissatisfactions while valuing what you have. Seek more satisfaction in the real, in the quality and depth of life than in quantity and variety. Trust more in what life brings instead of moving from fear and dread to lack, to dissatisfaction and, from that trust, give up the preventive strategy. It also helps to generate a solid internal self-confidence, relying on one's own resources and recognizing limitations, instead of appealing to the false tranquility and disinvolvement of relying on improvisation and that things will resolve themselves, which is still an avoidant behavior.

It serves to be in life with greater tranquility, simplicity, simplicity and even naivety, as opposed to the messy, murky, branched and rolled up that there is in a sexual seven. It is convenient to look for more spaces without filling anything, more downtime without external or

internal activity. Of course, this means more silence, fewer words and more listening. The goal is to live without avoiding anything that arises or appears, without fleeing to an idyllic future so typical of this planning character.

The spirituality of a transformed sexual seven is not so fantastic or ideal but more practical and materialized in concrete facts and actions. For example, it is possible to develop generosity, collaborations and more altruistic and selfless tasks, as well as greater devotional dedication and compassion based on really seeing the other for himself, not as a means of fattening one's ego for "how good I am".

In the process, a more open and clean sense of humor and optimism, less ironic, escapist and hurtful, understood not as another mechanism of defense and aggression but as a form of detachment and lightness before life, has been awakened in me. It is an ability to enjoy and to make others enjoy with a contagious optimism from transparency and honesty.

It is not that the ego and neurosis have stopped doing theirs, but their antics and escapades are less and less annoying, because the character is less indomitable. Like those dogs that have a very long leash, with a mechanism that allows the owner to give a pull at any time to pick up the rope and get the dog to come. Depending on the situation, the leash is longer or shorter, but the dog is always governed. I observe a distancing and distancing from neurotic impulses and habits, but not from repression but from the awareness of their existence. Sometimes, I also have the ability to harness them as seeds in order to develop more awareness and attention. It is not, therefore, a question of avoiding anything, but of integrating and better managing what is there.

Suggestions for therapeutic work with a sexual seven

From the therapeutic point of view, E7 in general – and sexual ones in particular – usually come to therapy either because of an acute crisis from which they cannot escape, or out of curiosity, to experience a new toy for illusion and fantasy. In case of attending for a crisis, once the first most painful symptoms have been overcome, it is easy for the seven to leave the process deceiving himself with the conviction of believing himself better than he really is and settling for a band-aid instead of an in-depth cure. In case of attending therapy out of curiosity, once the initial excitement and illusion has passed, together with the fact of starting to touch on more painful issues, they will facilitate the flight to other more motivating and less distressing matters. Hence, there is some difficulty in which people with this type of character can have enough constancy in the process to, in this way, enter into a greater depth.

Therefore, one of the first tips to therapists who attend to sexual sevens is none other than to make them note the importance of creating a favorable climate for the development of perseverance, patience and commitment to therapy so that the process can develop. From there, it can be helpful to periodically re-contract sessions in packages of a certain number. This will allow, on the one hand, to carry out mini-processes with their proper integration and closure. On

the other hand, we will ensure that the process is not interrupted suddenly with a getaway from flight or rebellion, and we will leave the door open so that, if you wish, you can resume the process at another time. With this, we will give you enough space and flexibility so that you can enter and leave with certain margins of freedom.

It is also very useful to generate some of your own curiosity. Leave you a little hungry from one session to the next. In this way, we will take advantage of their own gluttony, insinuating or showing them that there is a better place than the one they inhabit psychologically and that they can achieve something more essential than what they live.

Before a sexual E7 it is necessary, in fact, to find the middle ground between a clear, concise and firm therapeutic frame, and a certain softness, delicacy and spaciousness to favor its confidence. If very strong and rigid limits are imposed on him, he will stop therapy; if the boundaries are very soft, it will tend to invade the therapist's space and escape the process. It is important to find the balance so that you do not invade, so that you respect the therapy and do not confuse the therapist with a friend; at the same time, it is also necessary that you feel an atmosphere of tranquility, encouragement and confidence, so that you enter little by little and get to open up and let yourself fall into pain. All this will mean a constant tug-of-war in which you will have to be reminded of the limits during almost the entire treatment. It will be a process of continuous but very delicate confrontation, a soft fight with a lot of welcome and protection for when it begins to fall. It will be necessary to give it space so that it can be shown without dragging the therapist, seducing him and deceiving him with his confusions. It will be something like letting them believe they have the power. This give and take, certainly, wears down the therapist a lot, because the sexual E7 will put the limits that we mark to test constantly.

The challenge is the intellectual side, rationalization as a defense mechanism. You have to take enough distance not to get hooked on their games, traps and mental filigrees. You have to put everything in the sieve to try to differentiate the roll of experience, the manipulation of authenticity, fantasy from reality. It is about the sexual seven learning little by little to be silent and to listen to each other from other levels. In this sense, body work usually goes very well to silence the continuous mental noise.

It is necessary to capture their confidence from the ability to welcome their pain, their sensitivity and fragility. It will take us to transmit security, tranquility and encouragement so that they go as far as they can, communicate to them that it is better a little, as long as it is genuine, rather than wanting to advance a lot with falsehood. We must support genuine authenticity, honesty and transparency. We will help them to get in touch with the feeling of what they have not had, of what they have lacked, lowering them from the fantasy of having everything and facilitating their contact with pain.

This entry into the pain — the descent into the pit — is usually a very delicate moment in the process. It has to do with remembering and crying for the past, for childhood. It is an

awareness of the self-deception in which they have been immersed and the time they have lost. It is an awareness of vulnerability, insecurity, fear, the feeling of abandonment and loneliness. At this point, you will need a lot of welcome, understanding, encouragement and hope that the path is to continue there. At that point resistance may appear in the form of delays and faults until, directly, he escapes so as not to return. Therefore, it is important to have previously developed a solid and genuine bond based on trust. At this time it is important to root it, in the sense that it finds internal supports different from reason: therapy will be an internal (and external) place where it can stop, deposit. In any case, depressive states are a sign that the process is moving forward.

Finally, it should be noted that it is necessary not to miss one of the manipulations of a seven. As they become involved and gain trust with the therapist, it is necessary to denounce them more and more rigorously. It doesn't matter that he believes he is in control of therapy, as long as he doesn't use it to assault or to run away with an expression of rebellion. In such a case, it will be necessary to uncover this game progressively, to thwart it, so that each time a greater honesty can be expressed in the therapeutic field.

Suffice it to add that, as an effective resource, it may be useful to use its same mechanism: a sense of humor and irony, taking into account that it is an area that the seven generally handle very well.