Signals of personality.



Much stronger than with the help of words, often unknowingly, we, through our own signals of external manifestation, inform the people around us about our condition and true intentions. Learning to read these signals means learning to evaluate other people and control their own role-playing behavior.

On the basis of the method of functional psychology developed by the author, tested through the application of the Color Test translated into 17 languages, he created a new system of human science, with which you can get new knowledge about yourself and the people around us. In my work “Personality Signals”, for the first time in 1974 I presented the results of the practical application of functional psychology based on hundreds of thousands of studies using the “Luscher Color Test.” The knowledge accumulated as a result of these studies is easily accessible for understanding because it allows clearly understand the answers to the questions that every reasonable person strives to receive literally every day: “Who am I, in fact, such? And what kind of person are other people? ”And for the same reason, the consequences are so difficult for those who stand apart from this knowledge,

With all my heart I wish you that the results of these studies will bring you the same pleasure and joy that I experienced in their knowledge.




“Signals of the individual” is not an ordinary phrase. But it accurately describes what we (for the most part unconsciously) daily recognize and apply in everyday practice, namely: lightning-fast perception – and an assessment of the personality of the person we meet by many and diverse signs, signs, symbols or signals.

The Latin word signum means “sign.” From this word the word “signal” was formed. Signals, for example, a direction indicator, a brake light, uniforms, a sign of belonging to a club or a diploma hanging on a frame in the frame, are all signs that strive to convey a very specific meaning.

By personality signals, I do not mean at all. such signs as, for example, black hair, an oval shape of the face, etc., which describe the signs of a particular person, but do not say anything about his personality.

As signals of a personality, I describe and analyze in the future those indicating signs that one person uses to make another person understand what kind of person he would like to be considered. We understand these signals, although for the most part unconsciously, with amazing accuracy. They are applied partly unconsciously, and partly completely deliberately. And in the same way, in the gloom of consciousness, we understand their veiled intentions and train in this signal language in the .. process of our daily lives.

Thus, personality signals are the totality of a person’s chosen behaviors and means by which he obtains from his people around him a desirable assessment of his personality and is manifested in their eyes, for example, as a prudent and self-confident or as naive and helpless person.

These surprisingly diverse signals can be as indirect and hidden as psychosomatic illnesses, for example, as a heart attack, which only signals: “Since I am helpless, you must take care of me”; but “at the same time, they can be as direct and obvious as, for example, an emblem displayed with naive pride.

Signals can appear in a wide variety of behaviors, from arrogant, arrogant, arrogant importance and swagger to the deliberate pretense of modesty and restraint as a veiled desire to please.

Anyone who knows how to consciously perceive and classify signals understands the language of motives. He understands more than this could be expressed. only in words, and it is not so easy to carry out. He, so to speak, acquires the conceptless intellect of a domestic dog – this sometimes an excellent connoisseur of people. Anyone who knows the language of motives can send signals himself and thus purposefully contribute to the rapid achievement of their goals. The professional term for this area is “advertising.” Those “signalmen” who use a signal language to earn a piece of butter on their bread are called “advertising specialists.”

Many people, especially those who are sensitive and impressionable enough, are pleased to decipher this mysterious language of signals, to guess and interpret the signals themselves. who is who and what kind of relationship with whom. This pleasing tendency, which they most willingly demonstrate in street cafes, they call “watching people.” This kind of “human observation” is often associated with complacent curiosity.

The attempt to interpret the observed signals comes from the fact that we have some system. in which we can classify our observations. In particular, I use the method of functional psychology for this, on the basis of which the Color Test was also created and which is substantiated and explained in my book “The Law of Harmony in Us” (EKON Publishing House, 1985).



The more anyone would want to “adapt” for himself all these signals that will be described in this book, the more his true normal personality, which needs to be developed and embodied, has waned and withered.

Psychologists are usually (and often quite rightly) reproached for always perceiving something supposedly hidden behind any phenomenon, as if nothing normal exists for them. Indeed, psychoanalysis, for example, studied the mental life of sick people. The use of mental health as the starting point of the method was lost both by psychoanalysis and by confessional and political ideologies.

Since the main goal for us is human health, functional psychology proceeds primarily from the “normality” of a person, that is, from a person’s behavior corresponding to realities in relation to the reality surrounding him. And this goal – human health – is achieved by functional psychology on the way to self-embodiment of personality and to its full meaning of life.




Self-embodiment, this greatest of all the chances offered to a person by his life, is realized as a person gains the ability to say “yes” to his life today on the basis of unconditional conviction of everything essential for him. The experience of fulfilled love relationships or the experience of any achievement that requires his conviction and the realization of his abilities are examples of self-embodiment of a person. Usually we experience self-embodiment as happiness.

The claims made by a person can be either fantastically excessive and illusory, or correspond to reality. The one who accepts the whole burden of the obstacles that stand in the way of our unconditional and absolute claims, as the reality given to us, the one who takes on himself and “bears his cross” – can be considered a person who really looks at things. We say about such a person that he is “mature”. And he finds his happiness in reality. Not in unceremonious egoism and not in egocentric narcissism, but in the directly opposite self-unconscious orientation to reality, he attains self-embodiment and happiness.




Every day, many psychiatrists have to decide whether their patient suffers from a neurosis that has arisen on the basis of mental conflicts and disorders, or in this case there is a real abnormality, the so-called “mental illness”, that is, “psychosis”, which can, for example, be schizophrenia .

And in the case of a forensic examination, the psychiatrist has to evaluate whether the person who deserves punishment has committed his crime by being “normal” or being in a state of “limited sanity”. If the accused was drunk at the time he committed the crime, if he suffers from psychosis or dementia, then a conclusion is drawn about his abnormal sanity.

However, it is much easier to establish that inappropriate or contrary to common sense behavior is abnormal than to clarify or find out what exactly is “normal”.

A mistake and an error is a common phenomenon when such concepts as “normality” and “average level” or “average indicator” are used as equivalent or as concepts of the same kind. At the same time, literally everything in us is protesting – against the assertion that only what the so-called “average person” should be considered normal. Indeed, the vast majority of people lead a life full of internal coercion, a life of intense and painful play of social roles. This is absolutely not what we are. imagine a normal life. The concepts of “norm” and “average”, which in theory should be different, again and again intersect and overlap.

For example, they say that if a person’s vision deteriorates with age, then this is a normal age-related phenomenon. But is it normal when someone is blind? Of course not! But usually a blind person, as a person, is completely normal for us. Is a child with cerebral impairment normal? After all, he often is not even able to learn to read and write. Nevertheless, he may have a very subtle perception in the field of human relations. Is a cunning and sneaky businessman normal? Including when he is so lacking in humanity, what has to be said about his abnormal spiritual impoverishment? Then he already becomes comparable to a “soulless psychopath”, who also lacks feelings of compassion, self-esteem, justice and shame. Are people

On average, people cease to be honest when they expect any significant benefit. However, neither parents nor the marriage partner consider dishonesty a normal installation.

In the field of technology, they speak of standards when it comes to units of measure or to a measurable quantity, for example, a meter, as a unit of measure, or standard building elements.

Accordingly, we say that the growth of the dwarf and the growth of the giant deviate from the “norm”, as from the average value.

Johann Sebastian Bach, Albert Einstein, Goethe clearly deviate from the average with their spiritual achievements, but nevertheless, they were all normal. Here, it seems that “normality” has nothing at all to do with the average. Normality is measured to a much greater extent by the extent to which prudence and human behavior are true, genuine, genuine, true, true.

We. we evaluate a person’s behavior as normal, or we say about a person that he is “quite normal” if his behavior is appropriate for the situation. But in order to be such a person and correspond to reality, you need to know how to behave correctly. For this, one should have some scale, that is, some specific norms that can be followed. These are the guiding norms, that is, authoritative and defining ideals that, as spiritual benchmarks (as conscience), indicate the necessary path. Spiritual norms, therefore, are the directions, ideals that a person is guided to be able to behave correctly and make the right assessments and judgments (see “Harmony in Us,” p. 124: Knowledge of meaning, as a way of thinking and conscience )

In accordance with such ideals or guidelines, psychiatrists and sociologists also evaluate the normality of a person. If the mother did not have the ideal to take care of her children, she would be abnormal. If an adult person did not have an ideal to take care of himself, to take food himself, to carry out his own work, he would also be abnormal.

A person who really would not have any ideals would not actually be a normal person.

The definition of “normal”

The phrase “to be normal” has two meanings: for all physical (material) and technical areas, the concept. “Normal” means something that matches the average. Here, the norm is constantly the average norm.

But completely (radically) different means “normality”, when we mean the “norm” of the spiritual control indicator, the norm of the ideal. The ideal as a guideline has nothing to do with the average. Categories of quantity and average do not play any role here at all. Regardless of whether people are honest “on average,” sincerity and truthfulness in relation to those around them remains an authoritative ideal, a guiding measure that a normal person focuses on in his statements and in his own. behavior.

Since normality is not an average indicator, but an ideal norm, it fundamentally cannot be calculated either quantitatively or statistically.

The average indicators give only sociological information. They do not allow to penetrate either into the structure of the being of the human psyche, or into the mental structure of an individual person. If, in addition, we turn to accurately calculated average indicators and, first of all, to such hypothetical and multi-valued symbolic concepts as “introversion” or “neuroticism”, then not only their scientific nature is called into question; but their “value”, as you know, does not bring any benefit to a conscientious practitioner.

Normality, which is extremely important for psychological assessment and for psychological counseling of both healthy and burdened by internal conflicts neurotic people, can thus be measured only with the help of qualitatively defined ideal norms.



Ideals are a necessity for every person who poses “the most urgent of all questions” and asks about the meaning of his life. He asks about the meaning that his own life has as a whole. Proceeding from this, ideals, as long as they want to embrace this semantic integrity, should indicate, without exception, the possibility of self-embodiment (self-realization).

Ideals are guiding, guiding norms, like a road sign should always indicate only the direction in which a person should move, who wants to fulfill his or her self-fulfillment.

In other words: ideals are not at all any specific “goals” that can be achieved, but rather they indicate direction, auxiliary orienting tools. The more consistent a person is guided by these ideals, the higher is his normality and the more he moves away from the average individual in our society, which, through abnormal (social) roles and unnatural coercion burdens his life.




Since when considering the “meaning of life” we are talking about the quality and integrity of a person’s life capabilities, any absolutized one-sided ideal, that is, any ideology, is absurd and contradicts common sense.

With any one-sided ideology, this absurdity leads to tragic consequences: to the denial of all other ideals, to the destruction of other values ​​and, thereby, intolerance.

Authoritarian intolerance is an integral part of every ideology, since ideology is connected with missionary activity and seeks to interpret the diversity of reality with the help of a single absolutized, one-sided ideal. She wants to explain and conquer all reality with this principle. Scientific and theoretical ideologies, such as, for example, psychoanalysis, are authoritarian and intolerant for this reason.

For the most part, political and religious ideologies are especially destructive and cynical because of their claim to power. (National Socialism, for example, methodically used bluffing, swindle and deception against its own people).

Young people are especially inspired by the ideals, as they constantly wonder about the meaning of life. She expects that there will be an answer that will indicate how her life should be shaped.

One who once adhered to erroneous or imaginary “ideals” and then became disappointed in them, such as many adherents of fascism, communism or other political and religious ideologies, threw these so-called “ideals” and “idealism” in general. Now he considers himself a “realist” (and thereby falls under the influence of another ideology). To have ideals and be an idealist for such people is a trifle, a trifle, naivety. These frustrated people cannot in any way realize that they did not focus on real ideals, but. just followed ideology.

SELF-ILLUSION (self-deception)

A person, a being who asks: “Who am I?” Easily slides from the position of a proper and appropriate orientation to the existing reality, characteristic of healthy, normal behavior, “which we denote by“ = ”, to the position of excessive, unconditional absolute claims. In this book, we denote this position by the “+” sign. And we will denote unconditional defensive behavior (the position of defense) by the sign “-” (in fact, the exact markings from the point of view of functional psychology would be “+ +” and “-”).

Pretentious behavior

Any excessive claim no longer focuses on real environmental conditions, no longer correlates with them; it ceases to be relative and becomes absolute (+): “I want unconditionally to …”. Moreover, it doesn’t matter whether this absolute claim means: “I want you unconditionally to love me” or “I determine the fate of the next millennium” (A. Hitler).


Paralyzing fear


Each absolute claim (“I should be considered pretty”) causes fear (“I in no way want to be considered unsympathetic”).

Each absolute claim (+) directly gives rise to fear because somewhere secretly a person knows that he makes completely excessive demands on reality.

This blocking fear, which appears in the form of defensive or defensive behavior (“No, in no case,”), we denote in this book with a “-” sign.

Each “+” generates a “-“, and vice versa: the stronger the fear, the more urgent and immeasurable desire to fulfill the claim.

This symmetrical relationship between excessive claim (+) and fear (-) I call a function.

In mathematics, a function denotes the dependence of one quantity on a certain other quantity: raising one bowl of scales from lowering another.

If we compare that cup of scales that pulls down with paralyzing, fettering fear or with a sense of inferiority, then the cup rising up will correspond to an excessive claim and exorbitant desire for significance (exorbitant ambition or vanity) that constantly and simultaneously acts in a person. The point about which the balance rocker is swinging is a knowledge of reality, a belief, a conscience.

There is a functional relationship between excessive claim (+) and fear (-), that is, for example, between aggressiveness (+) and helplessness (-) or between contact hunger and fear of isolation, or between a person’s “hard shell” and his “soft core” .

Idol – I and the role – idol


With every absolute claim, a person’s self-esteem, his sense of self, his pride change. If I desire unconditionally; that my personal claim must be fulfilled, for example, that I be recognized as the best doctor or that I am attractive to any person, then I create in myself a clearly overvalued, illusory-overestimated self-awareness (self-esteem, self-confidence, self-confidence), which we will hereinafter be referred to as “idol-I” (+). And my self-esteem will now depend on the extent to which my absolute claim will be fulfilled. I will try to play a role that corresponds to “idol + I.” We call such a role an “idol role.”

Fear-I and role-protection

Each unconditional claim simultaneously contains a denial: “I certainly do not want to …”, “I am afraid that …”. Owing to these fears and due to blocking (paralyzing) fear, a person’s self-esteem (self-awareness, pride) also changes. This illusory underestimated self-awareness (self-esteem) – this low self-confidence we call “fear-I” (-). Fear-I gives rise to defensive (protective) behavior and leads to a “role-defense.”


Behavior in the Idol Role


“Idol-I” inevitably leads to appropriate behavior in relation to the surrounding world. There is a compulsory need to play a specific professional or social role. This, in turn, entails not only certain facial expressions and certain manners, but also the corresponding attributes: a house, a car, etc. Everything that the role idol imaginary requires is done assertively and therefore excessively. The behavior of a person playing the role of an idol is no longer determined by external reality, but arises from the idol-I or from fear-I. The choice of a car, for example, is no longer a consequence of expediency, but is dictated by the aspirations of the idol role.

The choice of an idol car, as well as any other compensatory behavior, has a signal character. Such a choice of car, for example, signals: “Look at my car so that you understand who I am.” If items of clothing, jewelry, car, title, architecture of the house and its decor, property, etc. primarily serve as prestigious signals for self-affirmation, this means that a reasonable and sober attitude towards realities is lost.


Behavior in a “role-defense”


The role of defense is expressed in indifference, in bias, in bias or rude criticism, or in hostility, hostility. The consequence of this is also behavior alien to reality or hostile to realities. It is expressed in the form of a desire for convenience, comfort, amenities; in the form of love for peace, a tendency to laziness, lethargy, inertia; feeling of constraint, lethargy; in a sense of compulsion, obsession, compulsion; in the form of depression; in the form of phobias or even in the form of cynicism and destruction.


Destructive-hostile behavior arising from the role of protection is expressed in countless signals, which should be considered as signs in most cases of unconscious life fear, expressed either in the form of sensitivity, impressionability, resentment and irritability, or in the form of behavior that reaches intentionally, degrading ridicule, irony, bullying, and evil, treacherous, venomous discredit of a person.

Life fear is expressed not only in the form of aggression, but also in the form of regression, for example, in the form of statements like: “Everything goes as it should,” “There is nothing to be done” or in a convenient optionality at the level of “Well, how are you?” ? “

Defensive or protective behavior is also manifested in all cases of cardiac indifference and spiritual laziness. In contrast, a person oriented on reality always reacts spontaneously, at ease – in a friendly or anxious way.

Lack of spontaneity (ease) – this is an alarming signal. This is a signal of distant, pessimistic, or even cynical behavior in life.

Countless signals used in the form of insincere and false behavior to convince others of the role of an idol, which a person behaving in this way would like to play, all these gestures, hidden indications, signaling such a desired acquisition of significance and prestige, will I? discussed in detail in subsequent chapters of this book.

Psychoanalytic and confessional aspects of the idol role and the defense role

However, today, after significant sexual emancipation, during which the mask was also torn off from the unceremoniously hypocritical and hypocritical fabrication of “sin”, the situation has become the exact opposite. Being sexually attractive is just the super-self of those who would like to play this idol role.

But the fact is that psychoanalysis has not yet taken note and has not paid attention to the fact that there are different and opposite roles-idols (or different super-I), and in the same way there are different kinds of role-protection (types: “It”). Therefore, many types of role-playing behavior are expressed in such diverse signals of individuals.

The opposition between idol roles and defense roles has always been expressed as “good” and “bad” behavior. Psychoanalysis made of this the “internal” mental authorities: “Super-I” and “It.”

This opposition has become an extremely contrived reality within the Christian church. Here it is called “heaven” and “hell” or “Lord God” and “devil”.

So in this way, to some extent, the harmless role-playing game of people was inflated to the psychoanalytic dogma of the “superego” and “It”, but even worse, with the help of “deft deception with“ devil ”,“ hell ”and“ sin ”- until the present confessional terror.

Many people still believe that they should play the idol role of a “decent” person, in which they are ashamed of sensual joy, hide their sexuality and expel it in a protective role.

In this sense, the Freudian “superego” moralizes sexual needs and supplants them in the so-called “It.”




Of course, all activity and any social position can be described by the term “role”, as is often the case today. But when it is precisely in this way that the concept of “role” is expanded, it becomes just a buzzword without much sense.

With this generalization, the role, for example, the “role of the mother,” could mean completely different:

because when a woman becomes a mother, then she appears:

1. completely, another function (activity);

2. a completely different self-understanding;

3. A completely different social position.

When a mother says to her child: “I brought you a doll,” she says this in the function of the mother. But when she says: “Look what your mom brought you,” then she reflects herself and plays the role of mother.

Therefore, I would like to clarify the concept of “role” and limit it exclusively to the type of self-representation of a person. .

A person’s self-awareness (in the sense of “feeling of oneself”) determines, like a director, what role he would like to play and what props (clothing, home furnishings, etc.) should be used.

R. Linton clearly and correctly defined the duties and rights that a person has in society, as his status. A shepherd, for example, has his own status, just like the federal chancellor or president. Accordingly, status symbols change their meaning. Symbols of status are signs of obligations and rights for a position within society. A status symbol, for example, are: uniforms of a police officer or customs official, white doctor’s robe, long nun skirt, diploma badge on a diplomat’s car, king’s crown, chimney sweep cylinder, chef’s tall cap, armband of a park watchman or orderly.

The same titles, for example, as “doctor of medicine” and such professional designations as “minister”, “priest”, “pensioner” are signs of status.

A nun may have more guilt than a public wench; the chimney sweep can wear its cylinder with more pride than the king of his crown.

If we seriously talk about the sociological definition of the concept of “status”, then neither a ROLLS-ROYCE brand car, nor a Masonic club badge are true status symbols. Neither a private villa with a swimming pool and numerous servants, nor a mink coat, a Sunday visit to the church, or a noble title deprived of any functions indicate a public status function. However, in most cases, all these are mature signals of roles, since they do not say anything about rights and obligations, but in most cases very much about the illusory self-awareness (self-awareness) of these people.

Anyone who suffers from academic jargon can familiarize himself with the relevant special literature on this issue: Linton contrasted the status, that is, the public position occupied by a person, with a role as a “dynamic aspect”. And in particular, Klossens and Tenbrook investigated the role of education-I in response to social structure.

Even more so than these authors, I would like to limit the concept of “role” exclusively to self-esteem and the behavior resulting from it.

So, by a role I understand not the social position or status (for example, a doctor or mother) that a person really occupies, not the activity (for example, a doctor or mother) that a person really does, but only and exclusively, a person’s assessment of his own personality his fictitious self-esteem.

The roles correspond to the idea that the world around me evaluates my personality the way I think about it, what I mean for another person (for example, for a love partner, for a marriage partner, for my son, for a business partner) or for a public group (that is, for example, for my own family, for the nation or for all of humanity).

So, by “role”, I understand the constantly imagined (illusory) self-esteem and the resulting behavior, as well as the way a person acts.

Of course, certain achievements can be evaluated as objective facts, but one who proceeds from fiction, that his illusory self-esteem is also true, and builds his behavior in accordance with this, plays a role.

Playing a role has its psychopathological culmination in a paranoid disturbance of thinking (“I am the Chinese emperor”) and its neurotic climax in a hysterical disease with psychosomatic symptoms.

An illusory sense of self is constantly decisive for whether someone plays a role and which one this person would like to play in relation to society.

A prerequisite for any role-playing game is self-awareness, which degenerates into an illusory self-esteem (“I am stupid or smart, handsome or unattractive, insignificant or influential”).

Satipatthana’s teachings on yoga and Socrates’s teachings (“I know that I don’t know anything”), both of them tried to protect people from the infantile and grave consequences of self-esteem. And since many people could not lead to such a self-conscious humility, the self-dream from self-rapture and, in most cases, an unconscious sense of my own inferiority, played my evil and gloomy joke with them.

Based, for example, on the exorbitant pursuit of significance or ambition, you can play the role of a “hero” and even sacrifice property and life to this idol. True self-awareness seeks to exclude any reassessment of oneself. It avoids self-illusion (self-illusions, self-deception), which can act and act, on the one hand, in the form of an idol-I and role-idol, and, on the other hand, in the form of fear-I and the role-defense. Self-centered self-illusion prevents access to reality and, therefore, to self-embodiment.

Both of these spheres, both illusory self-esteem and attitude to the world around them, are divided into opposites: illusory self-esteem, on the one hand, splits into an “idol-I” – which one imagines (for example, the desire to live comfortably and comfortably), and with on the other hand, for a secret “fear-I” and inner need (for example, to be inadequate, to save before life).

The attitude to the world around is also split into polar modes of action. On the one hand, on the role-idol, on the “target program”, to which they seek and which they seek, and on the other hand, on the role-protection, that is / on such a situation, which they try to avoid, because. she scares her danger. This is the same situation that I can protect myself from with the help of various pretexts and excuses: “I will beware” or “I can not afford it”, “I cannot allow myself to be in a state of convenience and coziness”, “I just don’t time for such pleasures and pleasures. ” And vice versa, the “target program” of the same person can, for example, read: “I want to assert myself and be successful.”




ATTENTION! By the term “type” I constantly denote a certain structure of behavior, and not at all the essence of a person.

Thus, “type” does not mean anything other than the behavior that prevails in a certain sense in a given person. Thus, one and the same person can be a “red type” in the sexual sense and a “green type” in the sense of decorating one’s home.

I distinguish between four main types of behavior, see table 1. In this table, each type of behavior is indicated by a color that was experimentally studied using the Luscher Color Test (a detailed justification is given in my book “The Law of Harmony in Us. A New Way to Internal Balance and full of meaning of life ”, – publishing house ECON). In addition, for each color type, a symbolic “element”, self-awareness and type of behavior are given.

The goal of the red type of behavior is to conquer, the desire to be successful and feel how much he can achieve.

The aim of blue is satisfaction and soothing contentment. In this case, we are talking about lovefulness of belonging, unity and close, harmonious connection, harmonious unity.



Table 1

Color types of behavior

Name; colors


Lusherovsky red (yellow-red color)

the fire

Lusherovsky blue (dark blue color)


Lusherovsky green (dark, blue-green color)


Lusherovsky yellow (light yellow)



The goal of the green type is confidence. He wants to hold on and be sure that he, as a person, has significance, that he is considered as a person.

The goal of the yellow type is carefree freedom. He expects from the new things the best opportunities that will free him from limitations, obstacles, interference or worries.




A person who implements one of the four main types of behavior can behave in a polar opposite manner.

So, when he pursues a typical goal for him, which is a kind of idol for him, he plays his role as an idol.

And, on the contrary, what he does in order to defend himself, from something, in order to avoid something – all this is his role-protection.

For example, a person who implements the red type of behavior accepts every challenge he has, because he wants to act strongly and successfully. This is his idol role.

He plays the role of defense when he feels that the demands made on him are excessively high, when he is angry and annoyed when he falls into impotent spite or defends himself from excessive demands with heart pains.

Table 2 summarizes the main types of behavior according to the Lusher theory of functional psychology and their general characteristics are given.

table 2

The main types of behavior in functional psychology

Self-awareness – I



Idol – I (+)

(revalued self-consciousness) Claim: absolutely

I want unconditionally


Satisfying Dumbing Regression



(normal self-conscious

claim) Claim is relative (I wanted


= 1

Fear I

(-) (under-


my identity)

Claim: Absolute

no lute



(minus “blue”): FEAR BEFORE EMPTY

(before lack of experience)



Of course, there are people and situations are mortally boring. But those who are not satisfied because of their own passivity (“Not worth it,” “It does not make sense,” etc.) or because of unrealistic claims, engenders in itself a fear of being circumvented and losing something important for own satisfaction. Fear of lack of experience gives rise to inner anxiety or agitation. Fear of being in a state of frustration makes one run away from an unsatisfactory connection with a partner or from an unsatisfactory situation in the workplace. But if, as it often happens, internal disgust or wary prejudice persists, then the relationship becomes very cold or at best “flickers” and “hesitates” at the level of amiable indifference.

Fear that the existing connection may turn into an unsatisfying emptiness, in the absence of experiences, blocks real and sincere emotional relationships. It destroys the hopes of a sensitive mutual understanding, of spiritual connection, of cordial union, of close unity.

For the purpose of self-defense, such people fence their own, personal, emotional sphere and allow any partner to approach themselves only gradually, only step by step. Distance criteria for each relationship, for each relationship are set with very sensitive subtlety. Approaching a partner is allowed only within the framework of this differentiated hierarchical ladder.

In such a deliberately “step-wise” behavior, the following steps-stages are clearly identified: – lack of greetings; – sharpness of answers; – politeness; – friendliness; – tenderness; – excitability; – ability to orgasm; – the ability to trust. In order to express censure to the partner, they respond sharply, or for this he is transferred to the previous stage of differentiated contact behavior, in which instead of a kiss on the lips only his cheek is substituted for him.

When self-giving is blocked, emotions accumulate and remain unspoken or unexpressed (“What is happening in him?”, “What is he thinking about now?”). And when the emotions or feelings of the other remain unknown, they are replaced by illusory representations of existing relationships.

The place of really experienced or experienced relationships is occupied by the cliché of relations: “Under what Zodiac sign were you born?” – “Aha!” – and now the “short mind” knows the answer.

When emotions are blocked by fear, instead of the real content of experiences, they generate an imaginary content of superstitions, ideological faith and even delusions. And then in these purely personal emotional jungles sentimental and heroic dreams (waking dreams) are booming.



BEHAVIOR (plus “blue”):



Contentment (= “blue”) can be so lacking that a person has just an extreme and urgent need for everything that can bring satisfaction, peace and relaxation. Drugging and oblivion become the goal of an assertive desire for satisfaction (+ “blue”): either by stupefying the flesh with excessive sexuality, reckless life and gluttony, alcoholism, the use of sedatives and sleeping pills, or by reducing spiritual claims (for example, to the level of “crossword puzzle Intelligence).

A favorite method of escape into self-stupefying is REGRESSION – that is, a “retreat” to the problem-free satisfaction of bodily (carnal) needs, to the so-called “simple life”, to an imaginative first-born, to an imaginary childish and “natural” life: in women, this is an escape directly in childhood wars, in which they would like in this way to smooth or alleviate their professional or family (marriage) difficulties; for men, for example, for managers who are under stress, this is an escape to the idyll of nature, which they experience in the form of owning a rural house, or at least in owning a home bar decorated in a “village” spirit.



BEHAVIOR (minus “green”):




Not everything that is experienced as coercion or compulsion is a violent threat from without. “Forced buying”, which “forces” to purchase a purse made from crocodile leather, does not come from a crocodile or a purse. Or when a person is forced to eat due to the fact that he is hungry – this is not coercion at all, but a necessity. In a situation of necessity, duty must become “desire.” Necessity cannot be confused with deliberate coercion or compulsion.

Anyone who wants to buy must also pay. Anyone who makes any claim must also be able to refuse. He must be ready for a response “service.” It is precisely in this that the real need, corresponding to reality, is self-government (= “green”): I decide what I want to have and how much I am willing to pay for it. Self-embodiment proceeds from the fact that I am capable of both demanding and refusing. .

The one who makes an absolute claim is not able to refuse. He is not ready for equivalent compensation. And so he becomes a prisoner of his own claim. He is likened to the same monkey who, with her hand in the narrow throat of a jug, grabbed a banana lying at its bottom and does not want to open her fist in order to free herself.

Anyone who makes excessive or uncompromising claims, who wants everyone to admire and love him, or one who demands blind obedience, one who does not want to grow old, or one who believes that his obligations and agreements should not be fulfilled, he ignores reality.

Due to the fact that he makes a total claim, he perceives reality as constraint and coercion. And in order to avoid its necessity, he evades it, if necessary, by means of “forced lies” or the so-called “lies for salvation”.

This kind of avoidance of reality by evading its necessities becomes, in the end, a life lie that destroys a person’s self-esteem.

When they do not want to give up anything, then they cannot and decide on nothing. A person begins to feel addicted and driven into a dead end. This imaginary or incorrectly assessed dependence (for example, as a spouse) is considered as an insurmountable obstacle that makes self-fulfillment full of meaning impossible.

However, in reality, in such a situation, only one’s own uncompromising claim makes refusal so difficult. And since a person wants to completely possess one and the other, that is, how to own and have at his disposal, and to be independent and free, he is unable and capable, he is unable to decide on anything. And a person lives in a state of seemingly tolerant readiness for compromises, in which he has to settle down (“as long as the children are still at home”).




Self-doubt is a completely intolerable state. Everything that guarantees confidence, firmness, tenacity, perseverance and duration (duration), all of this is erroneously considered suitable for defeating one’s own insecurity. Everything that they get into their possession and everything that they can call their own should essentially confirm to themselves, and at the same time to everyone around them, that at least this is what they have and what they can present . This, in fact, is the fallacy, because from what they have, you can create only a dubious hoax of self-affirmation, but by no means confidence in

to myself.

Self-assertion in its constant opposite to self-confidence uses all forms of reliable and lasting possession, most willingly as material stability, starting from a fat stomach up to a “fat” state (property).

Self-affirmation is also the possession of an ideology that they make “their own” in order to feel important with it. The chances of success to a lesser extent depend not so much on some special abilities as on your own ability to capture an attractive role in demand in the opinion market and to know if there is a demand trend for moralizing hypocrites or writers specializing in obscenities, and not better whether pathetic, romantic or destructive artificial pearls of hippies or lackeys of civilization are currently suitable.

Any means of achieving significance at all costs are used, up to self-denial, all sorts of cheating and mannerisms to make an indelible impression, whether it be a dance with lustful flirting, a fashionable walk or a demonstration of yourself in a sports convertible car. The one who goes even further, taking into account hidden competition, rivalry in hundredths of a second and short-term chances, plays the role of impressing most willingly on a concrete pedestal. He strives for a position of prestige that promises a longer, impressive effect. Academic titles, for example, provide lifelong, and noble – even through generations, effective prestigious action. Each time, your own home together with your personal atmosphere can make a new impression on a new visitor and therefore provides continuous prestigious benefits. Cars and ties, on the contrary, can still impress only if they still remain unusual and exceptional on the verge of suitability.

It is much cheaper to lay down your loose “peacock’s tail” by performing duty or duties, modesty or moralizing. Cautious prejudices (“I caution you against experimentation”), entrenched rules, moralistic and political principles, fashionable scientific points of view, religious dogmas, traditional conventions and intolerance are all imposing roles. They are often manifested in the form of arrogance, arrogance, arrogance, insolence. Behind such a mask, as is well known, spiritual dullness and narrow-mindedness are often hidden.

Stubborn, know-it-alls, pedants, moralists and with an “iron sequence” forcing and forcing other types inhabit the kingdom of the helpless. “I” of disabled people who hide under the sacred mask of “order” their exorbitant desire for power.

Equally favorable in price and immune to redness is possession of proverbial and calendar wisdom. In this case, they try to impress with their “modesty” and “awareness”, when with the index finger raised up and with the words: “I would believe that …” they give the person “fundamental” and “warning” recommendations.

Although the assertive pursuit of dominance adores everything great and great, like a general, his army, he can also seek his satisfaction in the training of a poodle, children or spouse. The desire for dominance often tries to smooth out the constrained and often bashfully gentle appeal to someone by an authoritarian role-imposing (“I can’t sleep while you are not at home”).

The same for. whom the small roles of impressing an authoritarian mentor – a lover to teach are not enough, because his sense of inferiority should receive more doping, he grabs a higher individual “order”. He identifies himself with an ideological principle. The pitiful and wretched “I”, this disgusting and vile caterpillar, pupates in the so-called “-ism” and unfolds from it already in the form of a magnificent butterfly. Inserted into some ideological principle, “I” – with the help of a spiritual uniform, dresses up in the mighty “We”: “we, academics”, “we guys”, “we, men”. And now, instead of simply and modestly saying: “You do not satisfy my wishes,” the wife clutches at the mighty “we”, gender differences and throws her husband: “You men do not understand Us, women.”

The green type of behavior is not only the most intense and most stubborn, but also the most uncontrollable type of behavior, and this makes it especially difficult for him to abandon the role of self-assertion, tossing his vain, arrogant and arrogant “I” overboard and spontaneous, easy and open turning to other people:



(minus “red”): FEAR BEFORE EXCESS

Irritation and overexcitation


Annoyance, and when it manifests itself especially intensely with anger; and in the case of aimlessness – with fury, and with prolonged manifestation – with annoyance and a document we denote excitations that cause us disgust and reluctance, they contradict our intentions.

Goetz von Berlichingen became known to his descendants thanks to two parts of his body; another part was his iron fist. The one who says: “Goetz” (idol) either punches the table, or in a more subtle manner clenches his teeth: “So, my soul! he is already “fed up”, that is already “all to the light.” Everything that is excessive and requires an exit is readily described in colorful terms by the functions of the two remaining bodily openings. The same state of repetition is indicated by psychiatrists as aristocratic or sublimely abstract as “an excessive demand for the processing of experiences.”

When the needs that are essential for us are threatened, re-irritation arises (minus “red”). This repetition becomes annoyance or anger (“What a vile thing! What a vile thing!”) If the harm or damage done to us is perceived as an impairment of self-esteem (minus “green”).

Then stubbornness and self-will emerge from repetition (“No, I won’t allow this!”) If self-esteem and dictatorial claim to significance (plus “green”) defend self-esteem.

If they try to ignore the conflict, then the redirection does not turn into an outbreak or an explosion, but causes the appearance of mentally conditioned fatigue and can lead a person to depressive exhaustion. The desire to run away from problems, the desire to unload, can be recognized by banal behavior, for example, by pushing back the arm, by pulling the hair back, by stroking the nose, by scratching the head, or by whistling the melody in the same color.

Repetition (minus “red”) leads to depression, if the satisfaction of urgent needs seems completely impossible and you have to admit your own powerlessness. This gives rise to a depressive need for sleep, or a person resorts to alcohol to stupefy himself and drown his suffering.

The vestibule of over-expression is expressed in reluctance, in disgust. Such a feeling of life is referred to as “irritable weakness” or “neurasthenia.”



BEHAVIOR (plus “red”):



“Good” living as a fattening goose or “good” functioning as a recruit with a machine gun does not mean living with human dignity, even if you are fed champagne and caviar. When sensual thoughts or subtle sensations are not grasped by the vibrating consciousness and are not placed at the appropriate place in the symphony of experience, then the whole “life” is only feeding and functioning without true joy and without meaning.

Anyone who, with complete prosperity and fully automatically reaches the country of free time and wants to “equip” and embellish his devastated spirit with foreign languages, art history and courses for young widows, he begins with cultural trash instead of experiencing what they are art and science. Anyone who, despite his school and professional activities, despite traditional attention and respect for others, wants to be primarily a person, he seeks to experience as deeply and fully as possible, that is, quite consciously, that is, in accordance with reality , the world around him: he is looking for annoyance.

However, this turns to face reality, this appeal to it becomes excessive and becomes the idol role of mania for irritation, if this compensates for the role of protection, that is, only fear.

Three motives of fear produce three different images of external manifestation or expression of assertive mania to irritation.

Fear of emptiness (emptiness) and boredom (minus “blue”) leads to a mania of irritation (plus “red”). And since the emptiness of emotional relations, the lack of internal appeal to someone and the lack of cordial affection and unity must be filled with the desired irritation, a person begins to experience a special need for intimate relationships, as in an annoying means. Intimacy can be experienced either in a psychologized environment by caring for mentally suppressed companions or companions, or in the process of “close hand-to-hand combat” of a womanizer in a bar or in bed. In such cases, the whole design of life, from the erotic atmosphere of the home (nude black figures bought in the store) and up to the choice of a profession, can be penetrated by this motive of sultry and intoxicating “love for one’s neighbor.”

Hunger over irritation can also arise out of fear of not being appreciated by others (minus “green”). Anyone who forces himself, forces, and puts pressure under pressure to achieve his own self-affirmation or significance by force, such as, for example, the virtuosos of show business adored by the public in sports, art or politics, is in a state of constant compulsion.

And since such types themselves do not get out of a state of tension, they try to achieve a relaxation of their tension through external irritation. But since at the same time they constantly need more and more irritations, they inevitably find themselves under the compulsion to be constantly active. Their cain stamp is a forced desire for enterprise. They strive for achievements in both large and small, for the benefit of others or to the detriment of them.

If, for example, the desire for entrepreneurship is “fueled” only by physical force, then they get involved in a brawl and fight with the first comer, or, if they are ambitious and conceited, they become leading Olympic athletes to knock down even other nations.

The third type of fear, which is also compensated by irritation, is fear of loss, abandonment, lack of connections and relationships, isolation (minus “yellow”).

He who feels himself, as is often the case with adolescents and young people, as a lone grain of sand on a wide coast of his life, he feels or realizes his worthlessness in the framework of world events. Deprived of all hope, loss and isolation can create panic fear and therefore cause a strong desire for stimulating irritations, for thundering music or just noise. Those who fear in a dark forest usually sing in full throat. When a feeling of loss arises in four walls, a stereo stream provides the necessary stream of excessive irritation.

Out of fear of isolation, unconditional employment arises with any one topic, any one interest. A person begins to be “madly” interested in something, becomes simply obsessed with this plan, surrenders to this interest in his soul and body, ignites himself and intoxicates himself with the flame of his own inspiration (“We laughed like crazy”). The fearful expanse and inner loneliness devoid of any relationship is filled with stimulating irritation (plus “red”).

This obsession, this increased desire for “charm” and “blinding” is an attempt to protect oneself from a lack of relationships, from loss.

If the desire for charm and dazzle occurs during adolescence, then mania for irritation is interpreted in search of a plentiful table (plentiful food). Such plentiful food appears on the table of those who would like not only to feed and exist, but who would like to see the fulfillment of the meaning of their existence in cultivated consumption, in the joy of life. Their three virtues say: “pleasure”, “wealth”, “independence”. If these virtues are imitated by a spiritual man in the street, then in his jargon of emancipation they already sound like “sex”, “money” and “opposition” or “anarchy”. Their pleasures boil down to the indifferent functioning of their body. These failed and ruined gamers are rightly called “playboys.”



BEHAVIOR (minus yellow):



The most common fear, fear of loss, is a theme with innumerable variations for the yellow type of behavior: the fear of losing something that gives a person confidence and especially – “self-confidence”, and more precisely – self-affirmation.

The world around is a wide field of relations, which, due to its constant change, always causes a change in its own position. Anyone who does not tune into constantly updated situations, does not liberate himself and does not expand his abilities, does not change himself in accordance with realities, that is, who does not constantly realize (does not realize) himself, he must be afraid of a constant change in reality. Any change in reality, the breadth of new opportunities, and often the width of a spacious room, cause him fear (agoraphobia). He feels lost.

The constant change in reality (changes due to family or professional development, own aging and new economic conditions) cannot simply be ignored. Constant changes need to be answered constantly with new orientation and design.

Accepting change is traditionally called hope. If hope (plus “yellow”) stems from a belief corresponding to the realities (“I hope this succeeds”), then it possesses, like a will, the power of faith capable of “turning mountains”.

1 agoraphobia – an obsessive fear of empty spaces; fear arising from the passage of wide open places, squares or wide, deserted streets.


This reality-oriented hope is the opposite of the illusory comfort of the “hope of the faithful.” An illusion is called a ruthless diagnosis for all hopes that seek happiness beyond reality in the other world or in later times. The one who, with vitality and sobriety of thinking finds happiness in a local and quite earthly paradise, leaves heaven to angels and sparrows.

The one who, in contrast to this, interprets reality as a vale with mirages of paradise and papered his skies with old-fashioned saints or new-fashioned idols, he who plunges into reality like a club chair or would like to lock himself in a cash register safe from breaking , he tries to cover up reality with illusions. And such a person, either step by step, or immediately and suddenly, will surely be disappointed and will feel like a deceived life: He feels fear of this seemingly unpredictable and deceptive reality. He feels a threat to himself on her part. This widespread fear is becoming a “need for security” in relation to the conditions of society and the market. It forms the golden foundation for the empire of the church and insurance societies.

The “frustrated by life” martyr pygmies find themselves glued with safety glue. A conservative society promises them reliable food and the functioning of their organisms as long as they agree to crawl along the joyless linoleum of traditional virtues. Depending on “pious or world jargon, their moral crutches are called either“ chastity ”,“ purity ”, or“ squalor ”,“ poverty ”and“ obedience ”or even“ decency ”,“ insensitiveness ”and“ diligent discharge of duty ”. To those who follow these virtues for the rest of their lives, society pays the largest in size announcements of his death. Those who chronically repudiate can even rely on a good obituary.

The feeling of loss at its innocuous initial stage is well known to everyone as a distance between itself and its neighbor. The feeling of lack of connections and relations arises as a cool autumn mist between those present and rises up until they all disappear in an increasingly dense plume. Their words begin to penetrate our ears as if through dense cotton swabs. The loss of connections and relationships and inner distance then awaken the impression that we are watching as standing outside the audience at some event playing out on the theater stage. But the sensation of distance can also expand to infinite breadth up to the absence of any connections in an infinite space in which you can neither stop nor take refuge. A person begins to feel like one single soul in the universe. Feeling lost in relation to others is perceived as a loss. This fear of loss of significance and the desire to impress (plus “green”) are fused into a long-term alloy. And then the desire for security begins to be called “self-affirmation” and becomes suitable primarily as a corset that ensures the stability of the individual.

The desire for self-affirmation is a dance around the golden calf, which needs the presence of the public. Therefore, it often grows into a desire for significance, in vanity.

Long-term tension created by the desire for safety, confidence, relevance, and self-affirmation often leads to psychosomatic spasms of smooth muscles, for example, to disorders in the gastrointestinal tract or to migraines. And on the other hand, the constant internal stress arising as a result of the desire to obtain confirmations soon leads to a state of irritation and arousal (plus “red”). An annoyed obsession easily flares up like a flame, igniting human anger and aggressiveness (“I’ll show him! …”).

According to psychologically differentiated terminology, an attack in order to fight for vital necessities or to combat an objective threat (a situation of fear) is not aggression.

Each aggression is preceded by frustration or fear. Aggression in each case involves compensation for fear. Thus, an action dictated by vital necessity, for example, hunting an animal for its prey, cannot therefore be compared with aggression.

But when the devil is unchained, when the fear of his own loss due to the loss of a partner (minus “yellow”) is combined with the fear of the resulting emptiness and deprivation (minus “blue”), then both of these fears merge and develop into a fear of abandonment. But in most cases pride begins to resist. Out of fear of abandonment and wounded pride, jealousy arises. This state of aggravation of the person’s soul through re-irritation quickly leads to excitement. A thunderstorm is approaching, aggressive jealousy breaks out, in which not only remain cups and plates, but also a real partnership. Fear of loss, loss of relationships and relationships and before isolation (minus “yellow”) can, as statistics confirm,

Many adults, like infants, habitually attach themselves to some kind of alcoholic “thirst” or to a smoking nipple and suck out satisfaction from a cigar, pipe or cigarette. They cling to their “favorite habits” like a baby’s maternal breasts. But with an exalted and praised security and shelter, which is vital for a nursing baby, a self-confident adult in this case has nothing to do. The need for a feeling of shelter and security, created, for example, by swaying a cradle or “hiding” oneself behind an adult nipple, arises from a very frequent fear of insecurity and abandonment (minus “yellow”) combined with a desire for satisfaction (plus “blue”) .

A sentimental desire to cling to someone, an infantile need for shelter hinders any meaningful partnership, since truly adult (mature) relationships (or relationships) imply internal independence, that is, self-confidence.


There are people who, at the end of each week, puzzle over what target setting they should satisfy their assertive desire to overcome kilometers.

There are a large number of people who, from year to year, spend about two months from their own fund of working time for daily reading newspapers. Such “travels” do not take place in spatial distances, but lead only to the imaginary world of rotational literature. Both here and there, a person is attracted not by a real, not a true goal, but by the desire for the unknown to the other, the desire for change, for change, the thirst for the new – curiosity.

The millstone is spinning and spinning, even if there is not a single grain on it. The awakening (motor) of such people is expressed in the form of a desire for change, the thirst for a new – curiosity.

For the children of our concept of “new”, “modern” imbued with faith in the progress of time, they sparkle as attractively as decorations on the New Year tree, on top of which the magic word “future” shines like the biblical star of Bethlehem. Expected from the future and from the study of the future is the solution of problems, deliverance, liberation, salvation and paradise on earth.

The desire for change and the thirst for new things or curiosity with faith in the future is an escape from the present, from reality, if the present or reality is experienced and perceived as devastated and unsatisfying (minus “blue”).

The desire to free oneself from paralyzing and depressing dependence, the desire to save oneself from being sucked into depression gives rise to internal anxiety and motor activity (motor agitation). This is the widespread and most frequent basis for the pursuit of freedom (plus “yellow”).

Together, they (minus “blue” and plus “yellow”) form a desire for separation, for separation. The desire to break away, to disconnect is (as statistics confirms) the most common personality structure.

The behavior of separation (separation) often remains an “arrangement”, lasting until the very “iron” (75 years) wedding. And although depression is supplanted and remains unconscious (the so-called “hidden depression”), in reality, the body suffers infinitely and reports psychosomatic ailments about it. The clinical picture of the desire for separation (separation) is manifested in the form of “agitated psychogenic depression.”

The desire for freedom (plus “yellow”) and the indomitable desire to break free from the shackles of coercion and constraint (minus “green”) are combined in the desire for independence.

One who feels constrained (oppressed) in the parental home or as a result of the actions of an authoritarian partner, or as a result of external living conditions, and especially one who puts himself under pressure by the fact that he certainly wants to achieve his own significance (or for his ambitious ambitions, or because of claims to his own perfection), he always gains an assertive desire to escape from such a situation of coercion. Such a person has a strong need to be independent, and he would like to run away both from the pressure created by himself because of the desire for significance, and from the authoritarian connection that aggravates him, from exhausting and exhausting duties, from oppressing coercion. To go somewhere far away, it’s best to fly away by plane,

Anyone who is overcome by coercive vanity (a strong desire for significance), but remains unrecognized, wants to free himself. He makes himself a hero of the desire for independence. With the battle cry “emancipation!” He proclaims himself a revolutionary fighting guy, and the air-shock created by him – with thunder. Aging loafers, loafers, flatterers and deceivers, frightened in their hibernation by the noise he raised, that’s who he needs as an audience.

Opponents of the desire for independence in this game, called “Confidence and Representativeness”, are those sandbags and gold with which the conservative older generation gains its public weight.

Re-irritation (minus “red”) as frustration and anger can quickly lead to a person starting to lose patience, become quick-tempered, give free rein to his feelings, tear off anger at someone, feel that he should be free from grief and frustration ( plus yellow).

The desire to free oneself from the state of repetition is called the desire for unloading, for relief. The “short daily prayer” – liberating abuse or abuse also applies to this.




When they say: “Clothing makes people”, they mean – what is clothes, such is personality. Similarly, how closely the clothes are adjacent to the body, the illusion and reality are just as close to one another. So, just an illegally worn officer uniform can turn some poor fellow and miserable into the famous captain from Kepenig. And vice versa, how much reality can influence an external manifestation (cause an illusion), shows the tale of G.Kh. Andersen “The New Dress of the King”. Indeed, since even a stripped king simply cannot be naked in any way, his people imagine that their stripped Majesty is dressed in magnificent robes.

There are types of clothing designed to protect the body from the cold and drafts, for example, warm pants or warm ladies’ pants. There are types of clothing designed to conceal a shortcoming: for example, a balding skull can hide under a flirty hat.

But there are clothes that, as their main task, have the goal of showing exactly what they are covering. The oldest fashion that made “showing through hiding” so popular is the fashion for a fig leaf cut out by church cutters. In contrast, the miniskirt is a whole palm wider than scrupulous.

Whether it be a fig leaf or a crinoline, whether it be short or long clothes, and everything that people have ever worn as fashionable robes is all pure convention that cannot be attributed to the person’s personality. Whether men walk smoothly shaved or allow themselves to wear personal beards, whether they wear tight or wide trousers – this, as a rule, is not a sign of personality. And not fashion, no matter how unusual, beyond or even shocking, allows you to make judgments about a person, but the direction of style and the level of style of clothing.

By the style of clothing, we easily recognize the head of a bureau or office, artisan, director, cleaning lady, actress or negligent intellectual. Among the available styles, people semi-consciously choose for themselves such clothes that would best match their role for themselves.

In these cases, clothing is always a kind of external lining, a kind of camouflage coating. Textile packaging should constitute an image of the intended role. The textile cover should add value to its net content. There are, for example, such unreasonable and rather unceremonious businessmen, who, in full accordance with their insatiable pursuit, for profit and benefit could be represented as an unshaven Neanderthal with an apron tied in front from a buffalo skin. But they do not look at all – like South American partisans or like great hunters of wild animals, on the contrary – they, like hotel owners, attach particular importance to eye-catching and well-groomed clothes.

If we direct our functional psychological sight to the textile world around us, then the textile sheaths will become transparent and permanent features and personality traits will be visible under them.




Some people quite consciously choose their own clothes that match their ideal, but most people do this completely unconsciously. An ideal may be a certain personality: a girlfriend, a revered teacher, an idol political figure, or a political group.

An idol role from one may require that he be dressed generally accepted seriously like a mannequin in a department store window, and his protective role forbids him to take off his jacket even at the height of summer, even if there is a danger that as a result of heat stroke he will turn into the best dressed corpse.

The revolutionary role-idol requires that the unbuttoned collar of his shirt should make the hero’s chest open for all to see, and his protective role forbids him to tie a “bourgeois” tie to his own neck, even in Siberian frosts.

The lady of half the world believes that she should exaggerate fashion up to extravagance. And always grumbling, always dissatisfied with something, playing decency, tasteless and vulgar moralists are simply happy when they look like a rag for dusting.

Classical austerity, quite befitting a serious dad, gives out mustiness when compared with the clothes of his brisk and reckless daughter. Since the demands of fulfilling her duty and the moralistic flattening and tightening of young breasts cannot bring satisfaction to a becoming independent girl, she demonstrates this dissatisfaction with the provocative shortening of the skirt or its length, or simply attracting attention to the detail of clothes.

But extravagance does not necessarily challenge itself through sexual nudity; you can, for example, act on others very boldly, arrogant and arrogant ladies, thanks to just one extravagant hat.

Extravagance, whether it’s a punk hairstyle or a provocative Parisian model dress, is always an increased claim to significance. Extravagance stems from the feeling of not receiving the required confirmation and desired recognition. This is especially true for people who, instead of self-embodiment, seek applause.

Anyone who chooses clothes based on whether their fabric is tear resistant and if their color is not sensitive to pollution, would like to feel useful with their petrified soul, like a peasant messing with manure, but such a person has aesthetic joy elegance completely absent any prerequisites. At the same time, this does not mean “elegance” for the field, forest or theater, which they try to find when they are going to act as a contender for participation in any business or when they want to make a good impression in a decent society. Elegance is categorically not “elegant”, “refined” and “refined” gait, constantly imitating the role of an idol.

Aesthetic elegance requires much more from two points of view. Firstly, each individual item of clothing should be deliberately selected by color, shape and pattern and should be consistent with other items of clothing. However, one who fulfills these conditions and carefully dresses, say, as a business person or a senior waiter, is not yet elegant. Elegance requires one more, second, and for many unattainable ability: to carefully balanced, proportional and harmonious integrity, it is necessary to add something special, generated by the joy of risk and carefully selected, a kind of “trick”, an individual “highlight”, a sort of one formed by one’s own personality original. This feature stems from the ability to enjoy the beautiful, from joy,

Only one who dresses for joy can be aesthetically elegant. And he who only asks how he should be dressed in order to please others, to look elegant and fashionable, functions as a slave to his idol role. And his joy, caused by his appearance, is nothing but a vain self-assertion in the role of an idol. However, the euphoria of self-affirmation is faster than the fashion has time to change.

Joylessness is not only indifference and indifference, but also the fear of being criticized, if not followed, in the latest fashion. And it’s not at all out of true joy, but out of fear the conformist is diligently trying, like a puppet, to obediently twitch after the fashion fluctuations: short-long, long-short. He is afraid to look out of date and unprofitable. The protection role decides what should be worn and what should not be worn. And only out of fear of criticism, many men put on their snow-white shirts and carefully ironed suits; not because they really feel the joy of it or because of this they feel great, but only because “not to seem groomed. And they stand in the uniform of their idol role as far from the joyful aesthetic elegance as simple sloppiness, like ordinary indifference.

It is very impressive when you observe how most people in each of their clothes maintain the same level of claims. Aesthetically elegantly dressed people even wear home-made clothes so that they correspond to the same high level. The one who appears sloppy dressed at his workplace darnes even his ball gown with a thimble.

If we once realized that at what levels of clothing levels certain people are ranked, we would be surprised to find out how uniquely one can qualify most people from this point of view.

There are four such levels of clothing levels:

(1) Elegance: individually and sovereignly selected clothes from a feeling of pure joy.

(2) Well-groomed: traditionally chosen imitation of a novel or casual clothes.

(3) Indifference: disharmonious but neat clothes;

(4) Neglect: disharmonious and untidy clothes.




Already by clothes, one can distinguish a trading employee from an intellectual, a graphic from an electrician, a housewife from a cleaning lady, a hairdresser from a teacher, since both the level of claims of their clothes and the direction of her style are completely different. A well-dressed actress wears completely different clothes than a well-dressed hairdresser, a well-groomed architect dresses differently than a well-dressed bank director.

Four directions of clothing style form two polar pairs:

traditional and original,

classic and newfangled.




National and uniform clothes are clothing styles associated with traditions. They strive for uniformity of clothing whenever they want to express unity or commonality with an external manifestation.

Anyone who voluntarily puts on the traditional uniform, be it a national Bavarian summer dress, a religious salvation army uniform, a nun’s dress, a traveler’s clothes with red stockings, a member of the musical corps ’or a men’s riding suit, he documents that he embodies it’s a kind of “higher idea.” This higher idea can, of course, be of a different kind from the very beginning. So, if you wear a national Bavarian summer dress, this idea can mean: I am a pious girl; therefore, he I’m tempted, I would like to go all the way. In perfect packaging, this claim means “loyalty,” which, as you know, is always symbolized through blue.

Anyone who appears in the “uniform” of a nudist is fighting for his bare existence. His highest idea means that as soon as nature is naturally naked, then nakedness is naturally natural.

Any traditional clothing, whether it be a national Bavarian skirt or a professorial gown, displays an idea and belonging.




An artistically productive type of behavior in the aesthetic field is adventurous and rejoicing in experiences. Aesthetically original, for example, is a woman who makes herself a beach suit from suede for cleaning windows, or a man who cuts off a shirt collar, based on her own ideas.

The one who sews clothes according to the purchased patterns can certainly be considered a diligent and, possibly, economical person. The original will be the one who embodies his own idea into reality without imitating any model. Moreover, it is completely irrelevant whether he will carry out his project himself or if someone else will do it.

Originality is also expressed ”in the selection and configuration of individual elements of clothing. Anyone who owns a level of aesthetic elegance is surely original. However, not every original creation or design, for example, a bread basket decorated with feathers, used as a lady’s hat, must necessarily be aesthetically elegant. That young creature, which covers the holes on the heels of his socks with a second pair of socks with holes in their front, would be original throughout his life, but never became an esthete.

True originality is manifested in such a spiritual and mental attitude, which is characterized by enthusiasm, interest and intensity of erotic experiences.




Classical clothes are made according to the strict rules of conservative customs in the field of clothing. He simply cannot be disgraced by wearing the “wrong” clothes. An archconservative is, for example, an English stockbroker with a bowler and an umbrella. But as a classic, every element of clothing that preserves the usual style is designated as opposed to fashion trends. In this sense, men’s trousers made of blue flannel can be sewn as classic as a black tuxedo or a smooth dark cocktail dress.

The colors are usually soft and calm, not variegated; the cut in most cases is simple. Anyone who would like to impress others with a classic should stand out with his modest clothes. Classically dressed is one who wants to cement his authority and claim a prestigious position. The classic style of clothing gives a hidden, but consistent claim to significance.

These people require attention and even respect for themselves. In any case, they expect to be appreciated and recognized as a special person. They imagine and strongly wish that their name, due to its unconditional importance, would always be underlined with a red line in the lists of congratulations on the occasion of the new year or birthday.




The new fashion changes the colors, patterns and cut of clothes. She lives on transformations and changes. As a fashion, it, of course, is also a convention, a new convention. She opposes conservative conventions and promotes a different kind of conventions – a new fashion. She lives with excitement and attractiveness from the new, the desire for change. Anyone who embraces a new fashion is not original, but he is favorable to changes, rejoices or feels like a young avant-garde.

However, one who seeks to be different from others; one who intends to cause a protest against the familiar and recognized, he would like to be original. Such bouncers and upstarts are not very original, but extravagant. The extravagance finds expression in the excessive ambition and vanity of a person who secretly feels himself unrecognized.

Next to the four roles-idols (tradition and originality, classic and fashion) are four roles-protection (uniformity and diversity, conservatism and extravagance).

The idol role and protection can be expressed in the same direction of style, that is, in clothes of the same kind. However, the motives in this case are completely different: in the direction of style, you can experience both a strong sense of self-assertion (“I now look smart!”) And a state of protection in clothes of a certain style because of fear of criticism (“As a business person, I can’t imagine let me dress as it suits me. ”)

We distinguish four areas of clothing style as a role-protection:

(1) Monotony of protective red behavior (minus “red”)

(2) A variety of clothes of blue type of protective behavior (minus “blue”)

(3) Conservative clothing protective yellow behavior (minus “yellow”)

(4) The exclusivity (exclusivity) of clothing protective green type of behavior (minus “green”).




Originality implies the presence of both ingenuity and genuineness. The first requires intellectual effort, and the second requires human maturity. Anyone who cannot afford such costs, for whom such spiritual demands are too deep, and spiritual ones are too high, is slipping into the level of conventions. His sluggish heart beats for conformity and uniformity. The style of clothing of traditional uniformity looks like a piece of wrapping paper, used from year to year to wrap breakfast breakfast with you. The tie, a child of chance, remains forever tied under the collar of the shirt, it loosens slightly in the evenings and is again pulled in the mornings until once, becoming too old and completely greasy, it crumbles into separate pieces from decrepitude.




One who is opposed to tradition and continuity, regularity and repeatability, has a strong desire for change and diversity. The roots of aversion to all repeatability, to wearing the same clothes in the same society, or to constantly encounter a person who wears the same dress, that is, the roots of the fear of continuity grow out of fear in front of a void characterized by the absence of feelings and irritations (minus “blue”). This condition reveals anxiety and lack of readiness for spiritual dedication.

The level of desire for change, for diversity can be measured by the volume of the wardrobe or by the number of suitcases that their owner carries with him.

Anyone who keeps his audience in constant tension with a constant change of costumes, one who, like a chameleon, constantly changes his appearance, clearly wants to arouse in people the impression of himself as an interesting and original person. The viewer is usually surprised at the kaleidoscopic richness of changes in the appearance of such a person, but hardly anyone suggests that this motley picture of changes hides the essence of the personality of this person.


While the new fashion has its own special meaning in changes and changes, and along with erotic arousal, it also especially stimulates economic consumption, conservative behavior rejects eroticism, “scattering money” and motivation.

That is why a businessman chooses a conservative style of clothing to show how rational and prudent he is. Conservative correctness hides desire and will, through regularity and order, to create and maintain security and confidence. Often the external order must educate the internal order. The recruit learns during the training that he will be a bad soldier if he forgets to fasten all the buttons on his military uniform. If all the buttons are fastened, then he fights in the proper order and dies in the proper order for the “fastened” beliefs in the proper order.

A conservative style of clothing is chosen by people who are trying to implement their own order in an inconvenient reality for them. Embarrassment, preoccupation or a sour artificial smile are written on their faces, as they obey their animal zeal.


EXCLUSIVITY (exclusivity)



Exclusive is the one who puts his own claims so high that only a few can, and sometimes even no one else can make him a party. Exclusivity or exclusivity is a feature, but a feature due to its high quality. Someone who wants to be special only due to the fact that he is not like the others, for example, due to the fact that he wears a hat backwards or due to the fact that he does not take it off when everyone does it due to that he gives out involuntary burping for a work of art, he is not exclusive, but extravagant, because he does not comply with the quality criteria when implementing any special action.

Exclusivity does not come from any original ideas or from its own design, but it is an expression of the highest aesthetic ability to evaluate and choose. True exclusivity simply does not care about the famous names of fashionable singers and their labels. Exclusivity is by no means associated with high prices, but with the ability to assess aesthetic excellence and choose something special.

In contrast to extravagance, the thirsting public, in the case of exclusivity, we are talking about aesthetic quality. In this case, they love the special beauty of things. And at the same time, it does not matter at all whether elegant shoes were purchased in Milan or whether the Kashmiri pullover was found in London.

Anyone who seeks exclusivity experiences a deep erotic joy, a sensation of erotic happiness at the discovery (discovery) of perfection. Therefore, he turns himself to aesthetic objects, jewelry, clothes, things that decorate a home, or to objects of art. Often in this they gain an experience of satisfying harmony, which is absent in relations with a partner.

One who dresses exclusively is sensitive and demanding. He is internally tense since he has ideal requirements. Since he would not want to give up anything, he is “saved” in his private “heaven” on the surface of the Earth, in exclusive aesthetics.

The following comparison demonstrates the affinity between the four idol roles and the four defender roles:


Idol Role Protection Role

(plus “red”) (minus “red”)

original uniform

(plus “blue”) (minus blue ”) traditional variable

(plus “green”) (minus “green”)

classic exclusive

(plus “yellow”) fashionable, (minus “yellow”)



These eight role-playing features can be manifested either individually or in combination. Fashionable and at the same time extravagantly dressed, for example, young people who would like to demonstrate their desire for independence, their opposition and their independence in relation to the parent generation.

In a classic spirit and at the same time conservatively dressed people defend in their stiff dignity the desire for security, for confidence.

On the other hand, idol roles may also be related. True originality can use the new fashion to the end as an arena for “walking” ideas.

Anyone who dresses fashionably and originally with enthusiasm is prone to contacts and communication. However, despite spontaneous responsiveness, such people are aware of whether they will bring a new relationship fruitful enrichment.

Often, a traditional national costume is enriched by original, independently designed decorative designs. Such originality is a sign of marital consent.

Anyone who traditionally (plus “blue”) and classically (plus “green”) appears in a tailcoat, whether it is a burgomaster or a senior waiter, that testifies to his claim to singularity, to originality.

Clothing can either protect the body or adorn it. The protective shell becomes decorative packaging.

Just as cigarette packaging clearly emphasizes a specific market image for expressing a very specific target group, people dress (mostly unconsciously) according to a specific role image, as this makes it easier for them to contact their target group. Thus, an entrepreneur is suspicious when he sees his advertising specialist belonging to another social group as “lightly” and casually dressed.

Half unconsciously, but almost lightning fast we can recognize the emotional role and social status of a person based on the appearance of his clothes. One who is well versed in the psychology of color, easily discovers how a person expresses his emotionality through the differentiated language of signals through the nuances of color and through a combination of colors or through a fabric pattern, through the quality of the material.

Anyone who is familiar with this knows how accurately and fully the people around them perceive these unconscious signals, even if only two criteria remain “conscious” or “unsympathetic” as the final result at the level of consciousness.






Our upbringing and education gives us in most cases more knowledge and abilities for the implementation of concepts such as success and wealth, as a big business or business, rather than for the implementation of such a concept as “true love”.

Therefore, “love” is considered a similar transaction in the form of an exchange of actual consumer value (beauty, youth, intelligence, property, sex, attractiveness, origin and social status) for the consumer value of the partner.

He who thinks this way or “feels” does not love. He is impressed only by the role that the partner represents for him. In his partner, he admires the virtues (beauty, intelligence, social significance, property) that he himself would like to have. Anyone who is looking for exactly this in a partner and finds in him exactly what he, in fact, wants for himself, is “in love”. He believes he has found great love. But in reality, this has nothing to do with really great love. Moreover, this kind of love is an obstacle to true love.

One hopes to be willing to be oneself, or something that one would like to strive for, since this is not available at home, everyone hopes to get it from a partner. And the benefits that they hope can come, but there will be no love at the same time, disappointment will take its place. Anyone who does not want to put up with disappointment is trying again and again to seek the same benefits with new partners. But as a result, disappointment is repeated.

The more lonely and therefore more pretentious a person becomes, the more “lovingly hungry” he is. Often he tries to drown out his inwardly depressing lack of relationships and love through sexual excesses. Sexuality, which serves self-satisfaction on a partner or the need for subjugation, that is, that need that must satisfy its own impact (influence), power and self-affirmation, can very easily develop into jealousy. And yet, this is not true big love. Indeed, with true love, in contrast, sexuality with all game forms is constantly an expression of sensitive resonance and intimate trust.

Freud, a great but narrow-minded psychologist and sexologist, generally does not touch on the main topic of psychology – love. And although his student Theodor Rijk, and especially Erich Fromm and the latest psychologists, attached true love through very substantial ideas, importance in psychology, many psychiatrists and amateurs under the influence of Freud, still replace love with the concept of “satisfaction of sexual instincts.” Heart love, the main need for harmony, they see only as “sublimation” of inhibited sexual impulse, just as something like a detour around a busy street. This psychoanalytic nonsense and nonsense has greatly contributed to the meaninglessness of our culture.

If true love, great love is not a bargain in the needs market, in the consumer market, then the main question is no longer “Where can I find great love and a partner who will absolutely love me?”, But “How much can I great love? ”, since experiencing great love as a starting point implies the ability for true love. In this case, the question of what should be a partner, should put the question in second place, and in the first place should be the question, what should I be in order to be able to truly love?

The conditions for true love are fulfilled by only a few people. For most people, great love remains an illusion throughout their lives, as they have never studied this art.

One who feels dependent, sooner or later begins to hate the partner, because he cannot live according to his own convictions, nor does he openly and sincerely treat the partner. One who has not internally become independent and independent remains non-free. He lives in an inner prison that kills all love.

I would like to show here not the innumerable erroneous forms of love associated with the positions of sexual, material or social gain or frustration, but the internal premises that make a person capable and ready for true great love. Nevertheless, based on the foregoing, one can answer the second most important question: “What should be a suitable partner for great love?”

These are those people who are capable of love due to their specific properties. These are those partners who have mastered the art of independence and contentment, self-confidence and unpretentiousness (modesty). Therefore, they behave towards the partner tolerantly and helpfully, sincerely and responsibly.

Big true love is not an illusion. However, many people never knew her, and a significant number of people experienced it only partially and for a short period of time, because such love is an art that needs to be learned and in which, like in any other art, you need to constantly exercise.

The ideals shown here – internal independence (independence) and sincerity, self-confidence and willingness to help (helpfulness), satisfaction and tolerance – are necessary prerequisites for real, harmoniously formed love relationships. These prerequisites form a kind of litmus test with which you can control your behavior towards your partner.

Great love is experienced not just as a sexual partnership, but as a real community, as a true unity and community. The ability to community and unity forms an essential part of self-embodiment. In a true community, partners can have different interests and opinions that they mutually try to understand or that they try to relate mutually tolerantly. However, in any case, they have a common desire and agreement on the path to harmony. In this (and only in this!) There must be complete agreement and unanimity. Partnerships in which constant will and striving for harmony become mutual experience with confidence and certainty – this is true, real, great love. Such mutual trust, and not only in sexual relations, is true intimacy and intimacy.

Therefore, true love is not expressed by any role signals.




Sexual signals produced with a certain intent are almost always misleading and misleading. So, a person extracts obscenity or steaminess from his own store of jokes either in order to overcome his own constraint, constraint or tightness, or he only wants to warm up his mood in order to insure this. Anyone who has sex with certain intentions, for example, as a street girl, in most cases there is simply nothing more to offer. Therefore, one who would like to defuse a “sex bomb” would simply make an amazing discovery for himself that, in this bomb, nothing appears to be ticking and nothing explodes.

What are the signals that through truly erotic behavior achieve a result? What are these indications of erotic and sexual behavior: expression of the eyes, mouth, hands, body posture, movement, clothing, jewelry, voice? Or is it also certain distinctive features of the body, such as hair color, body hair in general, chest, legs, height?

The important, conceited, arrogant, arrogant self-affirmation and childish helplessness – all these roles are designed to exert an authoritarian influence on others.

They impede the development of normal self-confidence. Self-confidence and willingness to help relate to the necessary prerequisites for the ability to love.

The necessary self-denial and satisfaction is simply neglected in a society in which so much importance is attached to prestige and the vain desire to impress.

Willingness – to obey the established order, rejection of excessive claims, attentive and precautionary attitude to the partner creates a feeling of community, that is, those relationships that they want as true love. And vice versa, in convenience, secrecy, isolation, impudence and rudeness; in incompatibility with anything often lies the cause of the collapse of love relationships. Many men believe that they correctly fulfill their role when they are self-controlled, immodest and impolite. And in the misunderstood emancipation, many women today imitate just the very present, not true role-playing behavior of men. They believe that emancipation is to behave as authoritarian as male roosters. Instead of real emancipation, instead of liberating from egocentrism, such women fall into a forced dependence of imitating a male role. But the one who confuses love and willingness to come to the rescue with self-sacrifice, he sacrifices himself, he sets a price for himself. He renounces himself, he is unfaithful to himself. Willingness to help out of love is not based on the expectation of any compensation or payment for it. On the contrary, the one who “sacrifices” himself is secretly consciously calculating, he expects gratitude and some kind of encouragement.

Any good deed that results from a sense of self-sacrifice does not stem from unassumingness or true love. Sacrificial self-denial is an authoritarian role by which they seek coercion to love or to gratitude and dependence. (“I do everything for you to love me.”) Love cannot be achieved by force, even at the cost of self-denial. Such coercion kills love.

In the most general case, egocentric unceremoniousness is expressed in requirements that are repeatedly and obviously put forward in relation to the partner. Often, they require excessive and constant attention or excessive recognition. Sometimes the claim to self-indulgence and pampering or the widespread introduction of advantages for oneself with completely reckless selfishness become excessive. All these by no means modest expectations lead to disappointment and pretty soon – to a secret lowlyness to a partner.

Signs of internal protection in relation to the partner are excessive sensitivity, critical arbitrariness and self-will, nit-picking, pettiness, fastidiousness for any reason or repulsive silence and reproachful reproachful stubbornness and self-will.

Protection grows to internal blocking in relation to the partner and to sexual indifference to him or to the rejection of sexual relations. If you do not constantly make efforts to create and maintain harmony, then at first distance arises, then isolation and, finally, complete separation from each other.

That is why true modesty and unpretentiousness, as well as true self-confidence are prerequisites for a full-blooded, harmoniously designed love relationship.

And another ideal – inner independence – refers to true love. One who feels dependent on material, social, or sexual claims clings to his partner because he seeks security and confidence. The one who “loves” out of dependence or for this very reason remains connected with a partner, he will never find great love.




Sympathy is a form of love expressed in gentle and affectionate sympathy. In the sense of the Greek concept of “agape” or “Christian love for one’s neighbor,” this form of love is constantly opposed to sex and eroticism.

The purpose of sympathy is to harmonize in common, experience mutual trust and understanding. Sympathy is expressed in the form of patient benevolence, favor and disposition, as, for example, happens in the attitude of a mother to her child. Sympathy requires nothing.


Harmonization, role-idol of the blue type of behavior (plus “blue”)


A signal of sympathy ready to harmonize is a calm, slightly covered gaze directed into the partner’s eyes. The pupils are narrowed, since the autonomous (vegetative) system is included sympathetically. The mouth is softly closed. The corners of the mouth are in most cases horizontal. The tongue in the mouth is relaxed and wide. The head is often tilted slightly forward and slightly to the side, as when listening to music. The body posture is relaxed. The movements are generally slow and calm. The movements of the hands are not possessing, but gently touching, for example, the fingertips of both hands rest on each other, or they gently grip, for example, hold a glass with a drink in your hand, while the thumb strokes the surface of the glass. Hands can simply lie quietly or can be freely lowered. The pace of speech is calm. The voice sounds soft and deep, but never loud.

The clothes are often ordinary, traditional, very well-groomed; its uniformity is preferred to the detriment of the strong painting. Jewelry, if they are used, then there are very few. They are either traditional, or memorable, or aesthetically expressed.

As for hairstyles, they often leave long hair, but also wear it pricked. A figure (although this is not a completely reliable signal) can be round and plump.


Alienation, the role is the protection of the blue type of behavior (minus “blue”)


Anyone who rejects the dark blue color – the color of mutual affiliation, unity, cohesion and security, security and concealment, is alienated from the world around him. Due to dissatisfaction, he is restless, restlessly motor and at the same time irritable. He falls into the well-known state of depression during “depression” (internal agitation, agitation), (minus “blue”).

To drown out unsatisfactory emptiness, a person can, as compensation, attach increased importance to one of three other forms of love: either sexual irritation of the body, or illusory eroticism, or claim to dominate within the bounds of connectedness.

Signals of agitation are: restless movements of the gaze, body and, especially, hands (tapping fingers on something like a drum, twisting one’s own lock on the finger, constant consumption and putting in order of clothing elements), greedy smoking and tightening a cigarette. The tongue at the same time constantly licks the teeth and gums, sometimes it sucks, up to bleeding. The pace of speech is partly fast, partly indecisive, wavering, often jerky and irregular.


Sexual body irritation


Body irritation (red) is sexuality in the proper sense of the word. But this “form of love” is not at all limited to genitals. Any irritating touch to the skin, especially to the “erogenous” zones, causes excitement. If it is inadvertently blocked, then it tends to increase irritation and increase excitement. In a state of excitement, complete identification with the body occurs. She is experienced as a feeling of happiness. With the growth of excitement, the tension also increases until it is resolved in orgasm.

Irritation of bodies ”in most cases is carried out through touch, through starting, through grasping. The decisive factor is whether the projection of the feeling of irritation on a specific part of the body occurs. This does not necessarily require touching the body. Words and ideas can also create a feeling of irritation in certain parts of the body and bring this feeling to the level of orgasm. With the help of ideas, that part of the body in which irritation develops feels, so to speak, “moving from the inside out”.


Touching (grabbing), the idol role of the red type of behavior (plus “red”)


Signals of readiness to move and grasp the body in order to experience sexual bodily irritation (plus “red”) are typical sexual symptoms, this is primarily the excitement and increasing tension.

Due to sympathetic stimulation, the pupils dilate. With strong excitement, the gaze becomes aimless and feverishly wandering. As soon as the tension is activated, the wings of the nose begin to swell. The mouth is slightly ajar. These are external visible sexual signals. At the same time, the tip of the tongue begins to do forward and upward, at first it happens behind the teeth, behind them, but with the loss of self-control, the tongue also, like with a long sucking kiss, comes out of the mouth. The tip of the tongue is directed upward and excitedly moves here and there. The position of the head is straight, it does not lean to the side. However, as the excitement turns into tension, the head begins to turn from the bottom up and finally leans back to the side. The body posture is taut. The movements are lively and agile. Hands always try to grab something. This, by the way, is one of the reasons that in situations of sexual intercourse, for example in a bar, hands grab onto a cigarette by themselves.

When the hands of a person with a red type of behavior are trying to caress by stroking, then this happens as mechanically as when the wiper blades move on the car glass. The pace of speech is accelerated or fast, and the voice sounds mostly loud.

Clothing is also a sexual signal of bodily irritation. Instead of physical grasping (grasping), there is an “optical pulling off (touching) with a longed-for gaze. That is why women feel and talk about such men, “that they undress with their eyes.”

Clothes are also worn as an optical means of irritation; with its help, emphasize body shapes (high heels for “lengthening” the legs; pullover for deliberately emphasizing the breasts; tight-fitting trousers for highlighting the buttocks and genital parts). The colors are colorful, vibrant and contrasting. The drawings are mostly large and vibrant. Typical are leopard prints and loose, but contrasting ornaments. The hair is not particularly long, they are often worn open.

Eye-catching jewelry is presented for “optical touch” in their abundance rich in irritation.

Build, on the contrary, has almost no worthy signal value. However, at the same time, both the breasts and the back and legs are the arena of the forces of heaven and hell.


Moralization, role-protection of the red type of behavior (minus “red”)


One who, out of ambition or out of vanity, strives for self-righteous superiority, that suppresses a spontaneous desire for bodily irritation. He perceives it as an interfering temptation. If bodily irritation is not experienced, but shyly accumulates, then this causes anger in a person, confuses him and confuses him, contributes to the development of disgust and reluctance, and ultimately leads to excessive internal irritation, to extreme agitation. Everything that can cause sexual irritation is critically discredited, its significance is diminished by criticism, it begins to moralize, and moral teachings are being read about this.

Signals hostile to the sensual desires of moralists are written on their gloomy, afflicted and pitiful faces. Expressing a sour face, discontent and causticity, the lowered corners of the mouth all day are in the position of the hands of the clock, showing “twenty minutes past eight.” Vertical folds are gathered above the bridge of the nose as a sign of the constant efforts of picking on trifles (“Finding Hair in the Soup”). Literally everyone is trying to flee from the dictatorial and autocratic desire for the superiority of these picky and constantly grumbling critics and moralists. But it is especially difficult for children of such authoritarian moralizing parents, since children are completely dependent on them through the roof above their heads, through a piece of bread. Therefore, you should not expect from children

Already since the expulsion from paradise, when humanity, consisting of just two people, realized that it was bare, if it did not put on something proper, and in connection with this it was ashamed, moralization became the favorite thing of all the inhabitants Raya.

If moralization is additionally combined with a claim to connectedness, which is characterized by the need for dominance, then “magnificent” flowers of intolerance flourish. Intolerance can range from self-discipline and mortification of one’s own flesh to disapproval, censure and punish others.

When someone pulls on a moralistic corset of modesty in order to “clear” his erotic “high-altitude flight” of all true sensuality, then he becomes a real rocket, ready to start in sublimation. And after his swift flight, he lands in an aesthetic illusion in the artificial arena of vulgarity, bad taste and hack-work.

If the modesty corset is pulled on to block “evil lust”, then this is just a “pious trick” aimed at achieving harmonic peace without hormonal satisfaction.


Green is the symbolic color of the “love form” of connectedness. This form of partnership is implemented in categories such as addiction, possession (possession) and obsession. Strong cohesion strengthens the structure of society and is beneficial for the state. From the point of view of the state, the relations of partners can be correct only if two lovers allow themselves to be locked in a single cell (cell). The state authorizes love relationships through legislative binding of their participants. Inhabitants of the love cell call this social institution the institution of marriage and differ from the inhabitants of the prison cell only in that they voluntarily enter their cell cell.

Connectivity replaces uncertainty in one’s own situation with non-independence. Connectivity is the replacement of isolation with dependence.

Of course, connectedness like. and every other contract should be beneficial to both partners, but a fixed price has been set for this, since connectedness (green) and eroticism (yellow) are opponents in a single game. The claim to connectedness is realized to the detriment of erotic, “romantic” love.

Possession, power, the idol role of the green type of behavior (plus “green”)

Anyone who considers their claim to connectedness significant as partnerships wants to dominate the partner. To have a partner, to have him at his disposal, to exercise power through a marriage contract or through affective connection – all those people who secretly know that they are not worthy of love, that they are not kind, need their own self-assertion. They often criticize and find fault with the appearance (hair, clothes) or the behavior (for example, ignorance or ignorance) of the partner. With lightning speed they prepare “they are reproaches, wrapped in a package of care and tied with a string of deceit and meanness, so that it is possible to attribute inferiority or inability to a partner. Such insults and humiliations aim to demonstrate their own superiority.

Since people seek love for their own well-being and happiness, such hypocritical and hypocritical love, which in essence is a disrespectful claim to power, often leads them astray. They are ready to agree with their mentors and guardians, “since they did it with good intentions,” and thereby excuse their insults and humiliation, just not to be forced to admit their own dependence.

Even jealousy is sometimes misinterpreted as a “sign of love,” instead of being recognized as moralizing coercion and a claim to possession in the absence of love. Jealous is the one who wants to own his partner. At the same time, the jealous knows that he is actually not worthy of love. In this regard, he doubts whether the partner wants to love him, and therefore he becomes jealous. Othello’s jealousy is just an imaginary loss of love.

If the partner in love really turns away from one and turns to the other, then in this case there is disappointment. Jealousy can accompany disappointment when claims to possession and recognition of one’s own unworthiness of love are manifested simultaneously. In the absence of these prerequisites, only regret and disappointment are possible.

The love form of connectedness is aimed at securing (fixing) a partner for himself, his commitment and forced retention (“attachment”). Signals of such a fixed connectedness: authoritarian instruction and guardianship, neglect of the partner’s opinion and abilities. The partner is not allowed to dissuade and make excuses; he is constantly interrupted; while driving, for example, he is constantly called for increased attention, although he already sees and appreciates the situation perfectly.

Expressive signs of claims for connectedness: compressed lips of the mouth, horizontal and often thin upper lip. The gaze is covered and testing. The lower jaw can be pushed forward. Due to this bite, the chewing muscle is tense from the back of the lower jaw to the temples. Chewing movements are particularly pronounced on the posterior arch of the lower jaw. With embarrassment or predicament, the tongue presses on the side of the upper row of teeth. The position of the head is straight. Shoulders due to protective (defensive) behavior are constantly slightly raised up (raised). As a result, muscle tension occurs, especially on the back of the head, which can lead to headaches. In the sitting position, the leg is usually thrown over the leg, sometimes the legs even “twist” like a corkscrew to open traffic jams.

The movement is measured, often prim and strained. A signal that catches your eye is an extended index finger. They either poke horizontally at the interlocutor as a rapier, as if they want to poke his nose in their own opinion, or they direct their index finger into the sky to make it clear that here the name of God, absolute and objectivity is spoken by the truth itself.

The pace of speech is rather slow. Words are pronounced clearly, distinctly and accentuated.

The structure of the body can often be calm. Clothing in most cases is classic or conservative. Paints are usually muted, the fabric pattern is either striped or has square contours.

Ladies in most cases are skillfully combed, the hair is coated with varnish. Jewelry is also often conservative and expensive: heavy gold necklaces, pearls, sapphires, diamonds.

The desire to rule over a partner is often the last form of love that retains its strength in relations between partners, and gives them a wretched duration.


Emancipation, role-protection

green type of behavior (minus “green”)


Fixation in connectedness (plus “green”) leads to a restriction of self-embodiment. This fixation is felt as dependence and coercion, from which I would like to free myself: emancipation (minus “green”). However, it can be very difficult for many to make the necessary decision, because through it they not only manage to find a way out of the impasse, but also have to leave the gilded cell.

To stand professionally, financially and spiritually on their own feet to many women who have become addicted because of love or because of children seems an almost insurmountable difficulty.

Instead of true inner self-liberation and independence, the role of emancipation is played. They begin to avoid a partner. They flee from him. They are emancipated and become unaccountable to anyone. At the same time, they become smart and silent so as not to leave any traces.

The most pronounced desire for emancipation is when it is experienced as “careless flirting.”

But emancipation (minus “green”) makes a person a “clever daredevil and daredevil” who seeks sexual irritation of the body, passionate touching and grasping (plus “red”).

The one whose desire for emancipation, on the contrary, aims only to evade the decision in order to carry out his release in a convenient way, he plays along with the use of pliability and accommodatingness when he is asked to satisfy sexual desires.

Conversely, men and women behave “sexually defensively” when emancipation (minus “green”) and moralizing protection from irritation (minus “red”) are related to each other.

There is, however, also an attempt to emancipate (minus “green”) while clinging to a partner (minus “yellow”). This situation is known to us as hopeless dependence, as bondage and subordination.

If the desire for emancipation (minus “green”), for liberation from constraint is simultaneously combined with the desire for liberation from a boring and unsatisfying emptiness (minus “blue”), then in this case they want to run away from such a connection and “leave” without a return ticket. “




Plato says that once a man had a spherical shape and could bounce so high that his jumps began to bother the gods in heaven. In order to put an end to such arrogance, the gods divided the spherical people in half, and since then one half has been looking for the other. Therefore, a passionate desire for reunion with each other dominates in people; the impulse to ascend to the divine spheres was absorbed in earthly love, the desire to complement each other to a single whole.

Stendhal’s passionate desire for perfect happiness in his work “The Salzburg Branch” was designated by the term “crystallization”. If the tree branch is kept in salt water for some time, then salt crystals begin to settle on the branch. And the woody part of the branch is no longer visible, only shiny crystals are visible, covering it like a shell.

In the imagination of a loved one they endow with admirable features and then see him as an idealized person, like a branch of a tree covered with brilliant crystals.

Freud’s student Theodor Rijk in his work “Sex and Love” presented the reasons for idealizing the partner. Usually, an idealized love partner is credited with those properties and traits that they themselves would like to possess, for example: beauty, intelligence or intelligence, attractiveness, popularity, self-confidence and lack of restraint. The fact that I myself feel that I am lacking in myself prevents me from others especially strongly. And, on the contrary, I admire those people and idealize those people who have qualities that are weakly or insufficiently expressed in me.

The love form of an erotic ideal image reached its highest point in a highly developed medieval culture in the form of chivalrous love for a beautiful lady and romance. Currently, this form of love is in a state of decline, that is, sexual liberation not only despises dreamy dreams, but also neglects the true ideal way.

For centuries, natural sexual sensuality has been systematically suppressed by Christian moralism and prudish self-deception. Chained nature caused the appearance of dreams, dreams, illusions and lies. The repressed sexuality began to roam and ferment. Freud called this overflowing foam and scum “sublimation”. But such a “culture”, stemming from repressed sex, is as slippery and vulgar as the oil painting on the decent matrimonial bed depicting Leda with a swan.

For centuries, bashful insincerity in relation to sexual passion has prevented open and spontaneous human relationships. And often it is here that one should look for the roots of timidity, fear, fear, shyness, timidity, arrogance, arrogance and irritability. At the same time, sexualized illusions were kindled and warmed up through sexualized advertising, literature, and sex films. But these means lack the naturalness of relationships and meetings. There are not just people, but men and women, entrenched on all sides with signals of prestige and tense, tense, and sometimes even frantically fighting for tactical rapprochement.

Role-playing signals that should act attractively: a car, a profession, a title, property, social influence, are idols that, however, contradict those true ideals that make up the essence of erotic love.

The ideal of erotic love is not the illusory “crystallization” of Stendhal at all, not the shiny shell that hides the real branch. True love strives for harmony and integrity for self-embodiment through relationships with a partner. This is an encouraging addition that you can experience thanks to a responsive and spontaneous understanding partner, “tuned to the same wave.”

Mutual complementation and coherence, as opposed to illusory crystallization, consists in a sensitive, emotional and spiritual appeal to each other, in an unbiased openness and coherence. Partnerships in which the will for harmony becomes real practice and authenticity are true erotic love. The ability to unconditional consent and one’s own openness is self-embodiment, which can be achieved only with that partner who is capable of an appropriate, often dumb understanding. The love form of erotic openness is denoted by symbolic yellow.


Idealization, idol role

yellow type of behavior- (plus “yellow”)


He who “loves” his adoring partner as an idol because of his beauty, his impressive intellect, his successes, etc., enjoys his own vanity and self-affirmation, which he deduces from reciprocal love. Such an egocentric self-reflection since the time of Freud has been called narcissism (narcissism, auto-sexualism). Stendhal described this phenomenon as a love form of vanity.

Anyone who sees his so-called “ideal” as being fulfilled in an external manifestation, in a beautiful image, in the social significance of a partner, is missing out on erotic self-embodiment.

The signals of true eroticism filled with love can be especially clearly read in an open look. This creates a radiant expression. It seems that the eyes radiate, glow. Contact looks in an erotic setting calm. In this, he differs from an open look with a lively movement of the pupils during sexual irritation of the body.

As with sympathy, the mouth is softly closed. As a rule, he opens up only when sexual arousal begins to increase. The corners of the mouth are constantly slightly raised. The position of the head in most cases has a slight tilt to the side. The direction of view tends to move from bottom to top. Body movements and gait are elastic, soft, fast and fast. Hands do not make grasping movements, but play or feel and make it so that, for example, the chain slides between the fingers.

The pace of speech is lively. A voice can sound melodic and clear or melodic and soft. If it sounds nasal, squeaky or with hesitation, then these are signals of suppressed or inhibited erotica. She gets stuck either in pretentious behavior or in frustration. She did not find a breakthrough to erotic self-embodiment.

Clothing is often fashionable. Since she, as a rule, is chosen non-traditional and aesthetically completed according to her own taste, she can be striking, although she did not count on extravagance. In accordance with this, decorations are not traditional, they rather look frivolous and fashionable and represent aesthetic features that testify to the choice of erotic searches.

The hair is well-groomed, but it does not use particularly intricate hairstyles and varnish, or at least they do not attach importance to it. Often hair is worn loosely or only slightly tied, especially if it is long.

Build in this case is not a reliable signal. It can be slim or full, but it is obviously rarely athletically muscular. However, it can become rounded, especially when erotic inspiration is disappointed and gluttony and fat are selected as consolation.

The erotic form of love with the ideal of harmonious coordination in most cases remains, to one degree or another, an intense search. It requires a person to open up and remain open; she keeps him young.

Convulsive clinging, role-protection of the yellow type of behavior (minus “yellow”)

Passion, happiness, disappointment – all these feelings in themselves occur among lovers, but they are all associated with a partner. Therefore, the lover easily imagines; that these feelings are allegedly produced by a beloved partner. Own emotions are experienced as if they came from a partner. This illusory shift and the transfer of feelings from oneself to a partner result in dependence on him. This dependence is especially great if all hopes are directed to the corresponding person. At the same time, happiness is not sought in relationships that should be formed by oneself, but they believe that the partner should be happy. This is what makes a person dependent on a partner. Appears and begins to increase fear of disappointment, the loss of love partner. Such fears destroy the spontaneous erotic openness in love relationships.

The fear of loss results in a convulsive cling to a partner. This clinging is an attempt to exclude feelings of distance. The desire to cling is experienced only by one who feels that he has suffered a disaster, who has lost everything. He seeks solid support, confidence, security.

Clinging as a defense against loss and uncertainty is expressed in a stepwise hierarchy of signals, extending from very inconspicuous to strong and sharp signals. One outwardly subtle expression of preoccupied uncertainty, predicament, and compulsory restraint (minus “yellow”) is the absorption of the cheeks between the teeth. The inner surface of the cheeks in the retracted state is held by the teeth either carefully and gently, or with an increased degree of tension or with increased excitability, bites them until they are wounded.

More noticeable is restraining oneself in a difficult position when the upper incisors bite their lower lip, so that it pinches as if on a fixed stop or on the anvil.

Retention or containment, however, becomes dominant compulsion when the lower incisors, with the jaw extended forward, take the upper lip into the clamp.

Sharp, strong and clearly visible, clinging becomes when one partner hugs another; literally imposes itself and “hangs on the neck” of another.

The role-protection of clinging can be expressed in six forms, depending on the role with which it appears as an idol.

The most pronounced emotional behavior, called by Freud “anal type”, occurs when “clinging” (minus “yellow”) is fused with a claim to possession (plus “green”), Connectivity becomes a necessity, coercion. Moreover, through finality, through pedantry and pettiness, through grumbling; pickiness and criticism demonstrate their own superiority and impeccability. At the same time, they protect themselves from any influence, from criticism or bypassed and deprived. Often, through forced and rigorous verification of behavior, down to the smallest detail, they try to hold on and uphold their idea of ​​order in order to assert themselves and make sure of the strength of their position and confidence (safety).

Signals of forced connection are: monitoring and questioning the partner, demanding reports from the partner or demonstrating his dependence (for example, when issuing money for housekeeping).

Particularly frequent is clinging to a partner who is made an idol. He is expected to fulfill all his passionate aspirations, harmony and love-filled satisfaction, which they really need (plus “blue”). The desire for shelter is expressed in the longing for a conflict-free close relationship (union, unity). At the same time, they expect that fidelity and devotion will bring with them soothing confidence and security, that this should protect against loneliness and loss or that no one will appreciate you.

If there is a clinging to a partnership (minus “yellow”), which has already become empty and unsatisfying and at the same time an agitated dissatisfaction (minus “blue”) has arisen, then this situation is referred to as the “debilitating state of abandonment (abandonment)” and as an unhappy connection.

“Hopeless addiction” is called bondage, in which, on the one hand, they cling to a partnership (minus “yellow”), because it gives at least some satisfaction, on the other hand, they want to emancipate from it (minus “green”), because dependence becomes no longer portable.

“Jealousy” refers to the “ticks” of moralizing clinging. It occurs when “love” develops into a fear of isolation.

Clinging is always intense, often convulsive and overstrained, as it removes to a certain extent the fear of a lack of relationships (of isolation) and would like to throw a bridge over the distance.

During sexual bodily pulling and grasping, convulsive attempts to build a bridge over the distance section can take various forms of expression, which, however, are striking as clinging signals: bashful, but with obvious sexual intention, slaps on the back of the idol; pinching and pinching the skin as a bashful or frankly conscious stimulation of readiness for sexual irritation; scratching and nibbling in agitated tension and violent sexual beating – all these are means for “forced build-up of sexual irritation”. They stem from an assertive desire for forcefully clinging to starting or grasping (minus “yellow”) and subjugation (minus “red”).

Among the “forms of love” is primarily “willingness to fall in love.” At the same time, the Amur’s arrow does not go to some piece of flesh, but first searches for its target in the form of an ideal. Only when the ideal is found (plus “yellow”) does the arrow fly off the bowstring. And when the tip of the arrow penetrates into the chosen body, then it becomes an unambiguous kind of “moving or grasping”. “Willingness to fall in love” every time becomes “falling into love”, as long as a personal ideal-irritation is found.


Table 3

Forms of love in functional psychology

Color number


The form









Body irritation




To the unfaithful and windy Don Juan, as a womanizer, skater and red tape, shooting arrows of “love”, it is very difficult to find his ideal there and stay where he planted his arrow in human flesh. On the other hand, it is difficult for the dreamy and enthusiastic Tristan to keep (“touch, embrace and master”, plus “red”) the sensual body.

Tristan is looking only for the soul and would not want to find it in the body. Don Juan finds a body, but would not want to open his soul in it. Both of them are not able to bring eroticism and sex for harmonious perfection.

These two guys, opposite in their orientation, are polar opposed by Romeo and Juliet as a faithful couple. Connectedness is fixed (plus “green”) in spite of all the troubles and troubles, because their love is full of boundless and trusting understanding, which can overcome all the vicissitudes of life. Romeo and Juliet find their peace and their harmony (plus “blue”) in their ultimate connectedness, in their joint death.

From the unlimited readiness for understanding (plus “blue”) and the growing growth of responsible connectedness (plus “green”), the need for fidelity arises.

Self-understanding and role-based behavior are mutually dependent on each other (for example:

(+) blue (-) green <———> (-) blue (-) green. + 1 +2 —1 —2

Table 4

Combination of colors and functions

Combination value

+1 +2

The need for fidelity, “both of us.”

+1 -2

Mutual and mutually adapted joint action.

+1 +3

Readiness for tenderness

+1 -3

“Oral” odurma-

nyvana, food, alcohol, prayer drugs

+3 -1



Combination of colors and functions

Combination value

+1 +4

Friendliness, caring.

+1 -4

Clinging to a partner, the desire for shelter and security

+2 +3

Authoritarianism, fussing, crushing, copulation

+2 -3

Intolerance, moralizing.

+2 +4

Narcissism, conceited and arrogant narcissism

+2 -4

“Anal” coercion, inevitable (forced) coherence.

+3 +4

Inspiration, love

+3 -4

Forced on-parting of irritation, spanking, tweaking. scratching.




There are many types of jewelry, from seed beads to multiple diamonds necklaces of the purest water. There are many ways to showcase jewelry from an intimate gold chain around the abdomen to decorating car glass stickers or a suitcase.

However, there are only a few motives that encourage people to decorate their own bodies from head to toe and their own property from bedding to a spare tire with some jewelry. The same motive, the same claim to significance can give rise to: a woman’s desire to sleep on bed sheets with an embroidered monogram, a man’s pride in decorating his car with a series of headlights and spotlights, as well as colorful stickers everywhere and everywhere.

When an African black man passes a wand through his own nose, when an Indian woman adorns her nose with a diamond, or when people on another continent put on a signet ring, all these actions may be caused by the same motive. Therefore, when we consider jewelry as a signal of personality, we do not mean the qualification of the jewelry item, but the motivation of its owner.

Decoration does not serve any useful purpose. And even when they want to falsely present the supposedly practical usefulness of such actions or objects, claiming that the monogram on the sheets excludes the possibility of confusing them, that the control panel for additional headlights makes it possible to illuminate the night road especially well, and the ring serves to seal letters, hardly anyone anyone will believe that this was the true reason for the acquisition of these jewelry. It is precisely the futility and technical inappropriateness of all the ornaments that make them especially rich in their expressiveness with personality signals.

Since when buying any jewelry for himself, his choice is made with particularly fine sensitivity and attentiveness and is aimed at determining whether this item is “beautiful”, that is, it matches its own taste, the type of jewelry chosen reveals an image or a way of sensitive erotic


Sensitivity and eroticism are ranked in the intimate area because they embrace expectations and relationships that their owners would like to least criticize or put at a disadvantage. With erotic behavior and likewise when choosing jewelry, we mean emotional coherence. What is expressed in the intimate area as erotica can accordingly be reflected in the attitude towards decoration. That is why the decoration becomes an erotic signal of the personality, its erotic “statement”.

You can decorate the surrounding world, a workplace and especially your own home. Items that are used for practical use, such as for example a watch, a handbag, a suitcase or a car, can also be an adornment of their owners, or at least acquire the function of an adornment.

The third area is self-decoration with clothing and jewelry.

The fourth area is the decoration of your own body with the help of color: hair coloring, makeup, tanning, manicure and pedicure.

In each of these four areas, individuals can have different attitudes. So, the same woman can have a beautifully made make-up, the dress may not be quite in order, and the apartment will generally resemble the battlefield after the battle.

A born housewife may have an apartment in perfect order, but her dress can be a sample of bad taste, and all her makeup can consist of one acid mine.

In this section, we restrict ourselves to decorations of the third sphere, that is, those decorations that are worn on themselves.

Here it is imperative to distinguish which part of the body and which decoration is decorated. After all, the same gold chain speaks differently depending on whether it is located on the stomach, on the neck or on the leg joint. The same diamond ring changes its meaning depending on whether it is worn on the ring finger or on the little finger and whether it is on the finger in the singular or next to it is another ring.

Body decoration usually emphasizes the entire area of ​​the body, and not just the specific place adorned by it. Clips attached to the earlobes emphasize and mark not the ear, but rather the face as a whole. The bracelet does not attract the eye to the joint of the hand, but to the forearm. The chain on the ankle directs the look at the leg area. The ring located on the finger introduces the entire hand into the field of view.

Each finger has its own expressive meaning. Therefore, the finger on which the ring is worn also changes the purpose of the signal.

The ring finger is located with passive indifference between the longer sovereign middle finger and the little finger, ready for the “left jump” (hobby, love affair, tricks).

The ring finger represents the receptive, sensitive and sentimental area of ​​human nature. If he is wearing a wedding ring, then this indicates marriage as a condition. If, however, a decorating ring is put on the ring finger, then the expressive characteristic and “utterance” of the ring belong to the area of ​​mental state. If the ring is small and traditionally decorated with random decorative forms, this suggests that the attitude towards the love partner is undifferentiated and similar cliche. But if the ring on the ring finger is large, over-decorated and provocatively striking, it can be assumed that the emotional behavior of the wearer of such a ring is excessively violent, exalted or even hysterical.

The same ring worn on the middle finger emphasizes and dramatizes this characteristic even more, since the middle finger represents the area of ​​self-esteem, vanity and vanity.

The index finger, which so often becomes a gesturing actor when speaking, expresses purposeful volitional behavior, initiative action. He who adorns his index finger with a ring decorates his strong-willed impulses and is presumably a self-reigning dictator, a presumptuous, self-confident and arrogant person (Henry VIII, Richelieu).

The little finger as an outsider (extreme) can easily protrude. He easily steps aside in the literal and figurative sense and makes “his deviations from the given route” (meaning love affairs, trips to the “left”, etc.). Such erotic or spiritual “sidetracks” can be wayward, moody, or original. The one who adorns the little finger, using the ring as an expressive means, shows how he would like to experience his personal identity.

If someone wears a traditional diamond set in gold on the little finger, then this person claims a special, distinguished social significance.

If a young lady wears a few aesthetically elegant, harmoniously selected non-traditional rings on her little finger, then in this case it can be assumed that she is looking for original impulses or impulses (stimuli) and with curiosity meets erotically attractive and special and would like with sensitive attention relive a lot of new experiences.

Well, what kind of signals are the gold chains on the stomach and on the ankle joint? Fashion models often quite unreasonably claim that they wear a gold chain around the hips so that any change in hips and weight can be instantly recorded. But in fact, in this case, “not on the chain” is not only flesh. It should also add a sensual and voluptuous look, as well as a game of discovery, held this chain at its climax. level.

The gold chain as a decorative symbol of a bashful cover carries out its flirty appeal.

The gold chain on the ankle joint is not a secret sign of lesbian relationships or lesbian cohesion, as many believe. In fact, it is a signal of a fully revealed, liberated, sexual physical awareness covering the whole body.

He who cares not only for his face and hands, but also for his legs and feet and adorns them, loves not only his head and sexual organ, but his whole body, which is his sensitive voluptuous organ.

When asking about the motives why people decorate themselves, one should ask why some of them do not decorate themselves. Some would like to appear decorated and “trimmed” in the world around them, while others would prefer not to decorate themselves at all.

First, in relation to our cultural events, and first of all women, we would like to introduce ourselves as a person with the help of an emotionally attractive exciting means – jewelry. The second, unadorned groups, want to be valued as individuals without these material signals. Artisans and business people perceive the external manifestation of functional appropriate behavior. The opposite of this sensible business facade is the richly decorated hippies and punks with their ideologies of feelings.

The monk, detached from all joys, is emphasized undecorated. Forcibly captured, adorned with only a tie, is the dry soul of an employee. A dry pedantine devoid of femininity – a blue stocking that feels unattractive, with the tenacity of self-denial also avoids all kinds of “jewelry.”

Women who feel abandoned or deceived, or those whose partners do not satisfy any of their claims, have no desire to make themselves attractive with jewelry. However, a sparkling set is removed to the surface whenever a new love arises, or at least an internal readiness for it.

One who adorns himself with jewelry does this under the influence of motives of four different types and thereby unintentionally gives out an image (or view) of his intimate erotic experiences:

1. The desire for security, safety, shelter.

2. The pursuit of prestige.

3. The desire for sexual irritation.

4. The pursuit of beauty.

These four completely different motifs result in the fact that four different types of jewelry are also chosen in accordance with them. And since these four types of jewelry must satisfy different needs, they differ in their material, size and processing.

When assessing the motives of needs, the shape and color of the jewelry matter as an expression of emotional attitudes, while value is important only for prestigious jewelry.







It is no coincidence that the decoration in most cases is small. That which is small and weak, that which, like a newborn, should be surrounded by care, needs careful and loving attention. Exactly the same emotional attitude towards decoration is acquired by those people who would like to see a jewel worthy of love in it. They seek and admire such jewelry that their appearance gives the impression that they were made with great love, with endless efforts and patience.

Such an advantage takes place in relation to antique and traditional jewelry, created with a huge sense of form, with technical skill and with great labor costs. In such an adornment, first of all, his loveliness, his “glory”, “pleasantness”, and “sympathy” delight.

A pretty and pretty piece of jewelry does not have to be expensive. Sometimes, this is especially true for ornaments that are products of folk crafts, ornaments are made of simple metal, ceramics and semiprecious stones, or of wood and fruit stones.

Therefore, the one for whom the recognition of efforts and love, caring attention and patience, invested in the decoration, is first of all important, he actually searches for a symbol of circumference with care, a symbol of concealment and security in the decoration. Pretty and cute jewelry, small jewelry … for an adult – it’s the same as a teddy bear for a child.

Common forms of such jewelry are roundness, interwoven garlands and circles. Typical colors are dark blue (such as sapphire) and dark red (such as ruby). This jewelry is worn mainly near the heart, in most cases on a neck ribbon and often as a brooch on the chest,

The symbolism of the cross (horizontal – peace; vertical – stability; right angle – fixity (certainty, strength) expresses formally and at the same time religiosity, security and concealment. Therefore, “lively and reckless” girls whose lifestyle is so “non-Christian” that their need in safety and shelter (security) it becomes especially large l strong, surprisingly often wear a cross on the neck.



Expensive jewelry is a reasonable investment with distributed risk through reuse. Jewelery as an investment has the advantage that it can be presented to a spouse and then displayed or displayed richly decorated to show everyone through how much and how much the spouse of such a woman has. Such an orgy of pleasure from ownership turns a prestigious jewelry into a creed of higher snobbery. Therefore, it goes without saying that a sophisticated lady wears her pearl necklace just like a dog wears a collar when he goes out for a walk. Therefore, a sparkling diamond pin stuck in a gentleman’s tie is just as necessary as a wooden toothpick sticking out of a pickled herring. A waving gold bracelet hanging like a fat double chin hangs on your wrist.

Traditional jewelery such as a pearl ring, a diamond ring, diamond sapphire, gold bracelets and necklaces are all signals of the traditional claim to prestige.

When a person who is of the opinion that “nothing small can be valuable” spurs his recognition of prestige to making as many “regions of his body” as possible the subject of the “gold rush”, then he begins to put his fingers on so much rings next to each other as much as his bad taste allows him.

A prestigious jewelry is a signal of claim to significance (plus “green”). But because under the golden and diamond mountain the larva of the May beetle is constantly hiding, which would like to become not only the May beetle, but also a butterfly, and which thirsts for recognition with trepidation, the children’s school of human science teaches us.

Prestige wants to impress. He just wants to make it clear to his neighbor: “I am the one you will never become, since I possess what you do not have.” And for this, you do not need a human castle, which can still be shown only by being at yourself at home, not in public. All that’s needed is just a small crest in the buttonhole, showing at: every step, everywhere and to anyone and everyone, why he should respectfully and reverently kneel before the bearer of such a sign. There are a great many of these arms and badges, no less than grains of sand in the sea. Be it the sign of the Rotarian (Masonic) club, the order of the Legion of Honor, the badge of a football club or the union of singers, athletes, tenants, etc., in all cases, everyone who adorns himself with such a prestigious signal, testifies that he is a very special person. But, despite this, such people have something in common: each of them is the most important.




TYPE OF BEHAVIOR (plus “red”)


Chic Lola tattooed on the chest of a sailor is not always an art, but in each case it is an ornament. A leather bracelet on the wrist is not always a protective bandage, but more often it is a decorating belt, especially for an emphasized male wrist, a signal-decoration of a “hard and harsh man”.

Steel chains on the wrist are not a sign of captivity, but a sign of a hard and tough man who wants to free himself from his own self-doubt.

Teeth, fangs, pieces of fur dangling around the neck; tassels, sequins and tinsel, as well as fur collars and fur rims on the sleeves of outerwear and on the coat – all these are jewelry with a sexually emphasized character of irritation. However, they emphasize not firm and harsh masculine expressiveness, as is the case with metal chains and leather details, and they bulge out (like, for example, fur and tinsel) the attractiveness and irritation of a soft, enthusiastic game, affectionate and easily converging.

Annoying jewelry (such as a tattoo or eye-catching makeup) are often provocative, eye-catching, and sometimes clearly extravagant. And the intention of the carriers of such jewelry is not to be beautiful like a madonna, but to annoy, stimulate, provoke, arouse.






As “beautiful” is perceived that with which they are unanimous, with which they agree. Therefore, they say: “The weather is beautiful” or “It is wonderful that you came.” However, objective aesthetic beauty does not ask about the personal coincidence of tastes about objects or situations, it only asks whether the individual parts are in harmony as a whole.

Aesthetically beautiful is the picture, whose shapes, colors and found content are in harmony as a whole. Therefore, even a rusty-spoke bicycle wheel can be aesthetically beautiful. Prestigious or sexually annoying jewelry with its provocative extravagance often contradicts aesthetic design.

We designate as an aesthetically designed decoration, such a decoration that is selected or selected according to an aesthetically designed desire. It can be, for example, clips or earrings, selected so that they are aesthetically suited to the hairstyle or dress. It can be a belt with an appropriate buckle if the colors of the trousers and shirts or dress require such a horizontal dividing line.

A wristwatch, worn like boots for reasons of utility and expediency, can hang on your hand just like a technical chronometer. But they can be a detail that adorns the hand.

However, he who wears a watch decorated with diamonds, a solitaire or a pearl necklace, going for a walk on a sailing boat or going to go horseback riding, can, of course, understand the winds and horses, but he most likely understands nothing about jewelry .

Anyone who uses jewelry in order to aesthetically adorn himself, that is, one who combines things that are elegantly suited to each other and complements them in accordance with his personal originality so that they all together form a single aesthetic whole, that really understands what beauty is.

Aesthetically designed beauty is a signal for a person who keeps himself open to attracting his environment with high sensitivity and strives to create (or form) a harmony of sensations.

However, the so-called “hired” or “invited to work” representatives of art do not at all strive for this. When they create ordered expressions and, for example, paint social criticism, sculpt the images of heroes according to all the rules of art, or storm the “whole world” as discoverers and forerunners of chaos, they propagate their personal point of view on the world around them. And this is not only their personal topic, but almost always also their own problem.





“Actually, you can say a lot, so to speak, without essentially saying anything. Or not? ”The brief essence of a long speech is measured by a computer theorist. Everything that makes sense, he calls a “bit.” If we extract what is called a bit and information from a long speech, then everything else is “blah blah noise”, called redundancy (of information). But just constantly repeating and not carrying significant information “filler words”, “insert words”, called “zeppa” in linguistics, for example: “isn’t it?”, “So to speak”, etc., refer to the most indicative and the most meaningful signals, since they very accurately reflect the emotional attitude of a person. In just a few phrases, such specific, “person-giving” expressions can be repeated so often,

“Yes” and “no” in verbal expressions can appear in a disguised form, but they sometimes make the image or manner of a person’s experience much more obvious than his affirmative or negative points of view. So, to the question of whether someone liked the production of this or that film, one can get the answer “yes” or “insanely good”, “no” or “wild nonsense”.




Acceptance, consent, affirmative answer and rejection, negative answer can be expressed at various effective levels. A businesslike “yes” at the second effective stage can become emphasized and confirming “absolutely true”, “so exactly”, “exactly”, “right”. At the third stage, consent, for example, with a meritorious review that they want to encourage another person, can take the forms: “excellent”, “very good”, “wonderful”.

In the transition from the third to the fourth stage, that is, for example, from “very good” to “wonderful”, a certain substantial (psychological) threshold is overcome. After a commendable recall or a commendable qualification that always remains business and is meant as business, there follows a step at which a person first of all would like to express his emotion, emotion, emotion: “magnificent”, “indescribable”, “wonderful”, “strongly” or “Fantastic.”

They want to inform others of their full engagement (feelings) and, thus, their ability to express their feelings most intensely, with the highest affective stage of acceptance, consent, and affirmative answer. In this case, they consider something “insanely wonderful”, “well, you can just go crazy,” “terribly magnificent”, “horror, how cool it is” (or among modern youth: “well, I trudge,” “you can be stunned”, “I’m bastard”, etc.).

Negation can also be expressed on five affective steps. A businesslike “no” as an answer in the first stage can increase to a critical assessment: “wrong”, “not consistent” or “excluded” in the second stage.

At the third stage, it grows to disqualification: “bad”, “unreasonable”, “reckless”, “inept” or “stupid”.

When denied, the transition from the third to fourth stage also forms an important threshold. Here, also, business qualification turns into a subjective emotional expression. Instead of disqualification “bad”, “unreasonable” an affective stage of indignation appears: “absolute nonsense”, “there can be no question”, “horrible”, “disgusting”, “scary”, “horrific”, “disgusting”, “thing rubbish” “. At the same time, they are outraged in a subtle manner, transferring the emphasis to “very”, “very unpleasant.”

On the fifth, highest affective stage, negation is expressed as disgust. Using the words “nonsense,” “shit,” and similar stylistic exercises, displeasure is expressed. One who often uses such words shows their monotony that his attitude toward displeasure becomes his life position, his way of life.

By repeating affective words that do not carry information, one can very quickly recognize at which particular affective level a person is. An emotional attitude can easily be read from a scale of + 5 to -5, as from a thermometer scale, from “insanely wonderful” to “nonsense”.

Affective behavior may vary depending on the environment. So, a businessman who tries to stimulate the attitude of his employee to work, both “spurring” him with reproaches and “greasing” him with praises, usually prefers to dispense with such wordings as “very unpleasant” and “very good”. However, being at home and holding a newspaper in front of his face like a drawn drawbridge, he expresses his consent instead of the articulated “yes” to the nasal “yep”, and his “no” to the extended “no-a”. In the room of his girlfriend, the readings of his affective thermometer jump rather high. He begins to consider everything “just wonderful” and “terribly good.” Well, if he feels disappointed here, he expresses it with the words “terrible”, “terribly bad” and “scary”.

When you have to observe a person who, for the same reason, agrees one day and accepts something, and another time he affectively denies it, in most cases it will be possible to establish that both affective expressions (plus and minus functions) are on the corresponding steps of equal intensity.

Anyone who confirms with the words “so sure” definitely speaks and “there can be no talk of this.” Anyone who expresses his praise with the word “excellent” will disqualify anything at the same third affective level with the words “stupid”, “unreasonable”.

Anyone who expresses his emotional preoccupation and enthusiasm with the words “delightfully”, “indescribably beautiful”, he also denies from the position of the fourth affective step, expressing his disappointment with the words “terrible”, “scary”, “disgusting” and considers “completely impossible” everything , which contradicts his statements.

The one who is overwhelmed with positive emotions at the fifth affective level and finds the situation “insanely wonderful” or “unbearably beautiful”, he switches the expression of his emotions in case of disappointment in his own expectations to the words: “this is boring to me”, “damned nonsense”, “ shit”.

Table 5 gives a comparison on verbal examples of the five affective stages of acceptance (approval) and rejection.

Between approval (acceptance) and denial (rejection) lies indecision (uncertainty). It can be devoid of affect and natural “maybe”, “the fact is …”.

However, only apparent indecision like “I don’t know, but …”, as an expression of an emotional attitude, is already a meaningful signal. He who says: “I don’t know, but I believe that …”, he knows very well what his opinion is, but he fears that his innocence will not be recognized and that his opinion will not be shared by others, nor confirmed by them.


Table 5

Affective stages of acceptance (approval) and rejection (denial)

Stage number

Approval (+)


No affect



Commendable certification







Two ears have been given to a person so that he can distinguish by ear in excessive chatter, which is real information and what is just chatter, a kind of elastic foamy substance to soften one’s own vanity or vanity.

Behind affective evaluations such as “one can go crazy” or “absolute nonsense” is self-rapture, and they achieve nothing but self-affirmation by “throwing a lasso” on listeners whom one would like to see “hired” as assenting compromisers, constantly nodding their heads.

Constantly repeated after a few words: “Isn’t that so ?!”, “Do you understand?”, “Don’t you?”, “Got it?”, Etc. – This is nothing more than a shameless demand that every listener reacts to every banal expression with the confirmation “Quite right, you are a very intelligent person”.

While the idol-I self-reflects and self-confirms in its affects (“Well, you can just go crazy!”), The role-idol with its false questions like “Do you understand ?!”, “Isn’t that so ?!”, “Not is that so ?! ”it seeks confirmation from the audience (“ Well, finally, I’m an adult, right ?! ”).

Likewise, one who plays a negative defensive role also wants confirmation. But since it cannot be expected that you will find enthusiastic approval for your denial or rejection of something, there is a substitution of objective necessity; and then instead of “I do not want” they say “It will not work” or “It is not possible”.

In the case of a hard-working installation, no one will say: “I do not want, because it is not profitable for me,” but will say: “I have no time.” Anyone who wants to, will find the time, because at the disposal of the top manager, as well as at the disposal of the monk living in the monastery, there is exactly 24 hours a day. Lack of time is just an excuse for “reluctance.”




People who, in the absence of any unusualness in them, initially remain in an anonymous shadow, are recognized clearly and distinctly, as when illuminated by a flash, they should discover their emotional attitude and their secret philosophy of life with the help of their characteristic turns of speech.

According to an expression like “Everything is going as it should go” or “There is nothing to be done”, it is easy to recognize the humility and resigned humility of a cochlear-like creature with a weak “I”.

And what do the insert words of the type “of course”, “for sure”, “for sure”, “actually”, “in a sense” say often used by certain people? He who once thought these words well over knows how to pick them up by ear in any conversation and considers them to be “fingerprints” of a person.

Instead of analyzing their often rather complex structures, we classify them as a first approximation into two groups: expressions of self-assertion and expressions of self-doubt and self-apology.

Behind the frequent use of the expressions: “of course,” “needless to say,” “of course, I thought about it” or “of course, I gave him a slap in the face after this,” hides a distinct self-defense. This does not at all mean that I thought about it, and there was no natural need to slap him in the face.

The expressions “Of course” and “Needless to say” are used when critics expect and want to protect themselves from it in advance.

“Fundamentally”, “I would like to make one more fundamental remark” – one who is inclined to such fundamental explanations, wants to make general, directive sentences as the highest judge. In this case, self-assertion will become arrogant arrogance and arrogance.

“Essentially speaking”, “essentially”, “actually”, “in itself” – all these expressions reveal a modest, objectivity-oriented appraisal attitude. When a student rejoices at meeting her fellow student and says: “Actually, I have a lecture from three to four,” she really wants to let him know what would be objectively correct if I went to the lecture; but if you had time for me, then I would rather attend the lecture the opportunity to be with you.

Words such as “actually”, “actually” (“Actually, this should be opposed”), which are often inserted into their speech by prudent and critical people, mean: “What, in fact, is, I think objectively correct as opposed to other possibilities. ” Anyone who critically contrasts the “objectively correct” with other possibilities is guided by ideal goals and ethical requirements.

“Very simple” is the preferred expression of those people who are trying to establish themselves in relation to uncertainty and obscurity. “And then I very simply asked him what I should do.”

“Honestly” and “really truly” are the favorite words of many of our contemporaries who regard their meaningless everyday lives as self-deception and because of this life lie they doubt their own truthfulness. Food for them is always “honestly” tasty, they find the wine “truly” excellent, and their cheese “in all seriousness” is quite happy. They are “without further ado”, “honestly”, “for real” and “quite seriously” inspired. And this is quite obvious, since their signal words confirm that: “My statement in this case also corresponds to my conviction.” Otherwise, their lifestyle is contrary to their belief. And this should be “honestly”, “truly”, “quite seriously” regretted.

There are a certain number of signal words expressing uncertainty in general or self-doubt, for example: “in something”, “in part”, “to an unknown extent”, “somehow”, “somehow”, “in a sense” , “In some way,” “so to speak,” “to a certain extent,” “or how.” One who often inserts words into his speech shows that he is talking about something or evaluating something that he knows about, that he knows it inaccurately and that he is not responsible for it. “This, to a certain extent, can be solved somehow technically”, “Partly you can imagine what will happen then”, “This is, to a certain extent, accurate.”

“Surely,” “confidently,” the adhesive patch says with uncertainty. “Tomorrow will surely be good weather.” “Surely it will not be so bad.” Anyone who would like to calm their own and others’ doubts betrays their own insecurities by evaluating “for sure”.

“Practically” is a favorite word of people who feel insecure in relation to theoretical and intellectual concepts. They summarize with an ingenious brevity the discussion of the complex functions of any device, for example, as follows: “So practically it’s enough for me to turn this knob.” When the word “practically” is unreasonably often used in speech, it essentially means: “I don’t understand this in detail, I’m simply unable to understand it.” Often these are people who, therefore, behave impulsively.

“Well, of course,” “yes, perhaps,” or “well, well,” “well …” – all this is a humble “amen” of a person who believes that he knows what needs to be done, but does not believe in practical the feasibility of this and “capitulates.”

The words “really,” “go,” “I mean,” “I suppose,” mean that you have to come to terms with this situation with regret: “He, I suppose, Scorpio,” “I, I suppose, a woman.”

The words “in fact”, “He is Scorpio,” “I am a woman,” however, mean that this situation justifies the behavior.

Exposed to the forefront of apparent insecurity, tactical self-excuse can also be an expression of self-rapture and arrogance. So, for example, an ambitious ambitious man finally leaves his bureau, grabbing the visitor with his hand and elbow with emphasized warmth and says: “You must excuse me, I just had a call from another country.” A request to the foreground “You must excuse me” on a case-by-case basis, and especially if it is often pronounced, is a condescending – patronizing imaginary apology for a person who admires his own importance. A person who so persistently pronounces forgiveness, without whom, despite all his efforts, could not do without, just has to be a very significant person. And this hypocritical request was not uttered by him at all so that he would be excused,

“I would believe that …”. So cautiously and so tolerantly, but at the same time, many spiritual attic inhabitants are so mechanically and so compelled to express themselves. Among these people it is not easy to find a spiritual person who has an opinion and admits that it can be true or false. “I would have thought that twice two four.” The emotional setting of the manner of the expression “I would have believed” along with self-denial highlighted in the foreground also allows us to see a presumptuous reassessment of our own opinion, since it is assessed as an objective point of view. The expression “I would have thought that …” suggests that “I, as a modest person, do not want to say anything subjectively, but objectively I see it the way I imagine it now.”

It also means: “I do not express a personal point of view, but give an assessment on behalf of objectivity.” In the expression “I would”, in addition, one cannot help but hear the possibility of a cowardly retreat: “If the assessment, despite expectations, turns out to be incorrect, then I will not lose confidence in myself.”

The interweaving of apparent tolerance with the illegally appropriated right to objectivity and with the possibility of opportunistic evasion and excuse allows us to assume often arrogant or diplomatic behavior in such a widespread manner of speech.

The expression “For,” “For I am your wife’s girlfriend,” “For I have no money with me,” always means what you did not know. However, the revelations introduced by the word “for” do not always mean something unexpected. In the expressions: “For I am your boss”, “For I am your husband” with the help of the word “for” you introduce what you should know.

“I, as a president”, “I, as an officer”, etc. utterances of people like “I, like …” are an excuse (reason) to show that out of modesty they would always like to stay in the background like their own shadow, as long as their “I, like …” – the role does not force them introduce yourself as an important person. And since for the majority of their “I, how …” roles they constantly climb up with their tongues sticking out from loss of strength, with these “I, how …” they simply raise their own crowns in their shameless modesty.

“Excellent, but …” – this is the name of the large knife for cutting roast, which even the ancient Romans, guided by the principle of “divide and conquer”, crumbled great. The one who utters such things first rises with the praise of “excellent” to the level of a master, informing the student of a favorable attitude towards him, and then, raising his finely guarded victim on the help of a flattering confession, he gives him the next “but” in the form of spurring criticism and is still surprised at that that the contradictions and deviations generated by himself are protruding and sticking out like a dagger between the ribs.

“This is, perhaps, an insolent and impudent person” – it does not mean that the person whom they say so can be insolent under certain circumstances, but that he is such without a doubt. The logical “somersault” of the word “perhaps” acts inexplicably, since the statement immediately seems to be called into question. With the expression “perhaps, insolent” they want to say that there is an insolence of an incredibly large, completely unexpected, surprising and stunning. The seemingly incomprehensible nonsense becomes a literal meaning for granted, if the word “perhaps” is moved to a subsequent subordinate interrogative sentence. After all, the sentence “this is, perhaps, a scoundrel” is an abbreviated version of the expression: “Is this a brazen guy, or perhaps you don’t think so?”: The position of the word “perhaps” is contradictory, but it’s nothing else,

“A delightful dress!” Assures the saleswoman. “Ah, how wonderful that you thought about my birthday!” Assures the businessman. The words “delightful”, “wonderful”, “attractive” are adjectives that characterize not an object or a situation, but openly and clearly display their own preoccupation with emotions.

Anyone who pronounces the words “charming” and “delightful”, he not only states the state of things, but also defiantly assures that he refers to his feelings and that he is very touched.

Anyone who shares approving judgments such as “attractive dress”, “delightful figure” in order to gain favor, along with a softening pat on the shoulder takes a complacent position. In a mockingly ironic censure and a reproach such as “Yeah, it’s really attractive” this hidden smugness is recognized especially clearly.

An endorsement expressed at the level of the third affective stage; “Excellent”, “excellent”, “exclusively”, when used regularly, is always a signal of self-delight. Only one who feels like a master can praise or approve another as a student for his achievement with the words “excellent” or “exclusive.”

Self-doubt, blocked by authoritarian intolerance and stubborn self-affirmation, emerges from the absolutized manner of speech of the form “in no case”, “not at all …”, “under no circumstances”, “there can be no question”.

The word “also” or “also” sounds inconspicuous aching: “I would like to try too”, “did I forget the salt too?”, “There are no napkins either” in the speech of the always frustrated bruise and henchman, who believes that life has deprived him.

From individual words-signals, the path leads to a manner of speech, whose signals no less clearly reveal the emotional attitudes of the person.

The seller knows how to “catch the bait” of a convenient or insecure buyer with the help of, for example, the words: “I will do this for you, and then you yourself will not have to do anything else for this.”

The wise saying “We live only once” tells the one to whom it is addressed, nothing more than: “Unbrake”, “Well, come on.”

Even if you abandon the functional-psychological analysis of word-signals, it is still useful to know their meaningful meaning, because when used in some cases, they reveal motivation, and with repetition, an intimate and secret emotional lifestyle.




Not only kinds of sayings, but also the manner of speech (the manner of speaking) is a signal that allows you to penetrate into a person’s role behavior and recognize it with lightning speed.

The pitch of the voice, the pace of speech, its loudness, articulation and the rhythm of speaking are so uniquely characteristic for every person that they recognize someone they know on the phone by one single word spoken. Or it’s worth turning on the radio and already half the sentence you can guess, for example, that it is the preacher who reads his sermon, even if at the moment he just took an excursion into the field of combating environmental pollution.

The melody of speech is not very difficult to describe without auxiliary acoustic means, because by raising and lowering the tone of the sound of the last syllables of words, by them. the length you can clearly feel exactly what role the speaker would like to play.

Especially revealing is the nature or type of speech when someone speaks on the phone, as this allows you to recognize what the speaker’s expectations are set up and what kind of personality he would like to be in the eyes of the interlocutor.

The role played by a person becomes even more clearly visible, when it is possible not only to hear the speech of this person, but also to observe his facial expressions and gestures. Some people even light a “cigarette of embarrassment” before picking up the telephone.

In order to competently listen to the expressive content of a person’s manner of speaking, you should first pay attention to eight distinctive signs. Through their pairwise pairing, 24 different speaking styles can be distinguished.


These eight criteria for speaking are:


= (+) blue


= (+) red

articulated (distinct)

= (+) green


= (+) yellow


A person with a blue type of behavior speaks softly and quietly, often relaxed and listlessly.

A person with a red type of behavior speaks loud and hard, often sharply (piercingly).

A person with a green type of behavior speaks articulated (distinctly) and, as a conceited person, in most cases – assertively, with pressure, and sometimes with chopped words (he says how he chopped with an ax).

A person with a yellow type of behavior speaks quickly and sometimes indistinctly, hastily, unassembled.

Loud and articulated speech sounds energetically (+ 3 + 2).

Loud and fast speech sounds threatening (+ 3 + 4).

Loud and soft speech sounds sleepy, sonorous, loud (+ 3 + 1).

Soft and quick speech sounds inspired, enthusiastic (+1+ 4).

Soft and articulated speech sounds carefully and judiciously (+ 1 + 2).

In the same way, we can conclude about the other types of character and culture of speech. So, the desire for shelter and security is characterized by a manner of speech, which is soft. (+ 1) and slow (-4), it sounds childishly compassionately (“whining”) and nasal. Anyone who feels insecure for fear of failure, speaks quietly (-3) and indistinctly (-2), he literally mutters and mumbles.



“You must not” is the name of the sour sauce, which often pours the sweet joy of desire. Requirements such as “You must always smile amiably” and prohibitions such as “You must not allow yourself to commit adultery” form fence stakes and poles with the help of which the moralist pushes himself into his tight playpen. And behind these barricades against desire he seeks safety and untouchable coziness (convenience).

Moral concepts, however, become doubtful when they stand for refusals alone, excluding any joys, hunting and pleasures. This kind of moralistic one-sidedness creates a fear-motivated and only apparent “rationality” as an adversary to a partner in a game called “passionate desire”. “I would really like to, but I can not decide on this.”

Reason and craving only then do not contradict each other, when along each of these paths they go to the end. The one who ponders reasonably does not leave any deceptive illusions to his feelings. Anyone who has the courage to delve into a situation that seems to him incomprehensible or contradictory develops such reasonable clarity in his feelings that there is no room for illusions. If reason and feeling consistently penetrate each other, if they coincide, then prudence is gained, which makes it possible to make decisions and to act. This state of “maturity” is alien to neurotics, who cannot decide in any way. A mature person, on the contrary, acts in fact. He is able to change his place of work or his profession, get married or get a divorce. He acts (behaves) in accordance with realities.

If the stupid mind and indiscriminate feelings begin to put forward their demands, then they come into conflict and give rise to fear. The consequences can be very serious. The contradiction between reason and feeling is a contradiction in itself and against itself. It prevents self-embodiment. It harms frankness, directness, sincerity, honesty, social solidarity in relation to people around.

The characterology of the “little vice” does not strive to moralize; it seeks to reveal exactly where the sense of fear and reckless claims barricaded self-embodiment or ethical responsibility.

Unreasonable claim (+), role-idol and unreasonable fear (-), role-defense burden a person in the form of a “small vice”.

The foolish or reckless claim: “I want to be unconditionally known to be rich and generous” and fear: “I in no way want to seem mean and have-nots” belong to each other like the outer and inner sides of one glove. When they want to remove the glove, when it interferes or for some reason is burdensome, then you can not pull off only its inner side.

The inner side and the outer side, a sense of fear and an unreasonable, excessive claim should be “removed” at the same time.




By “minor flaw” we mean that which is done out of weakness and fear, for example, lying or trading in intoxicants, and that which is not made out of weakness or out of fear, for example, inability to make demands and inability to say no. An action or inaction that is often harmful to health (alcoholism or addiction to pills), or sometimes socially irresponsible (falsehood or aggression), we evaluate only from the point of view of lost or unattained self-embodiment.

“It’s good that contributes to an optimal life, and bad that prevents it” – this basic ethical norm is valid for the psychology of self-embodiment and, likewise, also for social responsibility. He who, instead of matching the realities of self-embodiment, entangles himself in the role of idol (+) and role-defense (-), he brings his basic mental structures into a state of disagreement. Reckless indifference or irritation (irritability) in interpersonal relationships suggests that micro-crime takes place in emotional relationships.

Ethical standards can also be established in the emotional sphere, for example: “You must not be indifferent,” “You must not pretend to be interested,” “You must not achieve companionship by tactical charm.”

Here one can also easily recognize weakness and fear, as in the big, small and smallest vices, since frequently repeated insert questions like “Don’t you?”, “Do you understand?”, “Don’t you?” Are all questions raised by fear with the aim of establishing whether one who pronounces them is taken seriously.

Fear, defensiveness (protection) or aversion is the foundation of every vice. “Disgusting” – this is the feeling of every heavy smoker when he first makes his first puff. Every future drunkard perceives his first sip of alcohol as “disgusting”. At first, beer also seems nasty. Vodka burns the throat until its “biting” taste becomes familiar. At the first attempt, the addict feels deprived of confidence, as his feelings react in a completely unusual way. The opium smoker becomes ill after the first time. Many irritations, which then degenerate into a painful passion, are initially perceived as disgusting and unpleasant, which can only be overcome gradually, which later becomes passion and irresistible attraction, at first gives rise to fear and protection. The one who first balances on a horse’s croup, in most cases feels fear. Sometimes this fear does not completely leave even an experienced cavalryman. Anyone who climbs mountains or proves his courage by parachuting, overcomes his inner fear through the demonstrative role of fearlessness.

Overcoming the initial disgust and strong initial fear, and then all new and new overcoming them creates a feeling of strength and superiority. And the greater is overcome fear, the greater is the apparent “profit” in self-confidence.

Such compensatory self-affirmation is needed by people who suffer from fear or are unconsciously motivated by it. Fear and self-affirmation form two poles, in a circle between which vice rotates. The rotation in this “diabolical circle” is called “passion.”

Passion can set in motion everything that compensatory self-affirmation offers: from harmless bridge games and solving crossword puzzles to recklessly daring racing, from indifferent dressing up and a furious desire to work and work to a frenzied immersion in sex without any love. All excessiveness is an attempt to balance the shortage that engenders fear.

This statement may seem surprising, since with such “vices” as heavy smoking and alcohol it is not obvious which fear and which self-affirmation support the vice on the go and prevent it from stopping. It seems, however, that the initial overcoming of fear and disgust, which was initially experienced as self-affirmation, now continues as symbolic behavior and, being constantly repeated, becomes ritual behavior. –

As with any other ritual — whether to pray, to celebrate the new year, or to reach out for a welcoming handshake, the meaning of the emotional content always remains the same. It can even by repetition suggestively intensify and increase to a conditioned reflex. So, in a smoker of hashish, a state of pleasantness can arise even when you feel only the smell of this drug.

In ritual symbolic behavior they idealize themselves to the level of a hero: “Yesterday we had a great time” or to the level of an expert: “If you don’t have this brand, then I’d better not drink whiskey at all” (even when drinks of both “brands” poured into a glass from one vessel!). “Since you don’t have cigarettes of my brand, then I’d rather not smoke” (When conducting an experiment to determine the brand of cigarettes to taste (that is, blindly), only 2 heavy smokers were able to recognize “their” brand).

These seeming special “achievements” (knowing how to get the hell out of it; preferring only one brand, etc.) are boasted in such a way that a normal consumer is displayed next to these bouncers either as a “weakling” or an ignorant with uncultivated taste. Neglecting or disdainful of Other People is an additional trick in order to feel your own superiority and inspire your own self-affirmation.

“Small vices” are signals of secret fear. Types of vices reveal to the expert who exactly what kind of fear they should compensate for. It seems that a pipe smoker, for example, would like to break free from a different kind of fear than a Kiel cigarette smoker or a cigarette smoker.

A cigarette smoker is the only one of all tobacco smokers who smokes while inhaling smoke in order to “fill” (compensate) the feeling of emptiness (minus “blue”). It inhals warm, pinching and tickling smoke into the lungs. He perceives or feels it as a satisfying response. And this is exactly what is missing in his relations with people around and close to him.

Our research of 6,000 smokers showed that those who prefer non-filter cigarettes and strong, dark natural tobacco rejected a dark blue color in the Color Test. And the deviation of the blue color means: “Fear of emptiness devoid of any irritation and attractiveness, of boredom and of dissatisfaction.” Inhalation of tobacco smoke makes obvious sense to fill this void with warm smoke irritation.

In contrast, a pipe smoker, who holds its head firmly in his hand, digs into it, stuffs it with tobacco and lights it before he reluctantly agrees with something or expresses his opinion, looking for solid support. The roots of his insecurity stem from fear of loss (minus “yellow”). But he wants to hold on, he wants to have influence and significance. The way he holds onto his pipe indicates his need to grab onto some solid reliability or guarantee (god, money, or politics) in order to find peace.

It is completely different than a helpless “sucker”, seeking shelter, confidence and security, a smoker of long, narrow Kiel cigarettes behaves. Rolling between his tightly pressed lips his wind rifle, like a pencil like another person, he shoots it with well-aimed mental arrows, often without uttering a single word. He sticks a Kiel cigar into his mouth like a sting or a thorny thorn, as if he wants to fence himself off with this long thorn so that no one can break into his mental zone. Squinting, he watches every little thing, every detail. Being a critical and cunning person, this Sherlock Holmes does not allow anyone to drive himself into a hopeless or difficult situation. He wants to prove to himself and to others that he will find a way out of any impasse.

Self-assertion, asserting one’s rights and one’s independence against any spiritual Restraint or dependence is a property expressed in the signal of a Kiel cigar.

And quite differently than a cigarette smoker nervously drawing in smoke, a thick cigar smoker behaves. Puffing himself smugly with his thick nipple, leaning his head back slightly, he tries to convince himself and others that he can afford this thick “pleasure”.

“No one is afraid of me!”, “I am not afraid of anyone!” “I don’t care,” he seems to say when he sticks a thick cigar in his mouth, holding it between his spread fingers. He clutches at his smoldering dummy and inspires himself with a “Buddha-like” contentment that should shield him from any annoyance or annoyance.

The signal of a thick cigar demonstrates a claim to complacency.

Studies of 200 chronic alcoholics and obese patients treated in the clinic using the Color Test showed that both groups of these individuals rejected yellow, that is, they had a strong desire to seek support in something solid or liquid (minus “yellow “) In order to find peace, satisfaction, satiation and fulfillment (plus” blue “):” They allowed themselves to “turn around to the fullest” until they turned blue. ” After all, the one who fills himself with food, and especially sweets, he does not want anything else than drowning out the feelings of emotional emptiness and filling himself up with mental satiety.

Since emptiness (emptiness) or disappointing loss causes unbearable grief to a person, such people walk themselves with fat (“distressing” (subcutaneous) fat). Overweight is a signal that they try to drown out dissatisfaction with solid or liquid substitutes (ersatz).

While the spouse is knocking on a typewriter or socially busy with the telephone and still lacking a busy working routine on both weekdays and weekends, his wife is wandering around the apartment with a dusty rag as a victorious banner to demonstrate that she, in any case, is ready to win the battle for self-affirmation. However, the secret fear that makes them both overly zealous in their workplace or transferred to a fanatical housekeeping job stems from the same channel.

From a completely different channel flows a fanatical and furious betrayal of sex. It wants not to work, not to housekeeping, but to “finish off” the partner, as they say – to “do” or “do” it. And this ritual of self-affirmation, like any other passion, has its reasons in fear. There is a fear of tender self-giving, because there is no intimate trust, instead of which there are lack of emotional relations and emotional emptiness (minus the “blue”). They generate agitated and unsatisfying searches. But these sexual encounters do not lead to any spiritual satisfaction, since their goal is self-affirmation. And this goal can be achieved as soon as the partner is subdued, as soon as he is “done”.

Repeated change of partners and sexual blindness without emotional attachment are a signal of often having a disturbance of emotional relations with your mother even in early childhood, or overcoming and resulting from early childhood jealousy for your brothers and sisters, who, supposedly, “delayed” the love of parents to myself.




Anyone who for hours every day tries to make his stereo sound louder and louder, drugged himself with music, like a drunkard who drank drunk and drugged himself with vodka. Musical excesses also belong to small vices and serve as a way of escape from fear. You need to be completely deaf and blind, so as not to consider for hours rattling rock and rolls as a stupefying means.

But, on the other hand, one must be a fully castrated angel in order to find his musical satisfaction exclusively in Gregorian chants and choirs.

Not in the direction of the style, whether it be rock and roll or blues, Mozart, Wagner or Bach, but in exclusivity and excesses there are signals for musical consumption, which becomes an acoustic defect.

Anyone who exclusively “and excessively consumes the musical style of a certain direction, he tries to drown out fear. What kind of fear – this is indicated by the nature of the expression of music, representing the direction of its style.

Each style direction embraces a stepwise hierarchy from a low to highly differentiated level of musical expression. In contrast to the mechanical music of rural residents, Bach’s “Art of the Fugue” stands at the highest level of differentiation of form. However, despite this, both musical forms are emotionally related in terms of their affective mood.

The preferred level of musical form can determine the degree of emotional differentiation of a person. And in the direction of the style, you can recognize the level of affective mood.

Each style of musical style corresponds to a completely defined emotional behavior. Therefore, music refers to a secret seducer in exerting a constant impact on customers in department stores, dancing and petting. Therefore, in the direction of musical styles, you can find sexual signals.

Fear of emptiness, of deprivation and boredom (minus “blue”) is expressed in the form of agitation and musically finds its most powerful expression in rock and roll. A similar emotional attitude is conveyed by the Second Hungarian Rhapsody of Ferenc Liszt and many compositions performed at a musical pace lying between “vivache” and “presto”.

Fear of overexposure (minus “red”), protection against exciting, stimulating affects, often with a moralizing tendency, are satisfied by music stylists with soothing expressiveness, as it especially sounds in church hymns. They are melodiously differentiated, but without rhythmic underline. Folk songs and country style songs also have this peacefully soothing character. In the classics, these are mainly compositions performed at a tempo that lies between the “largo” and the “adagio”.

Fears of constraint (minus “green”) and of limitations and obstacles, as well as the need for emancipation, were expressed in protest songs. The rhythmically emphasized musical styles, which, however, can be very loose in terms of tact (such as modern electronic noise music) satisfy the need for emancipation.

Not yet familiar stylistic designs are rejected by many as extravagant noise. For the classics, the separation from tradition was each time a sacrilege and sacrilege in relation to the classical art of composition. That is why a musical form that dares to be timid


1 vivache – (from Italian. Vivace – lively, full of life; bright; excited, ardent) musical term, originally prescribing the lively, inspired character of the performance of music. From the second half of the 19th century it denotes a pace slower than a presto, but faster than an allegro; presto – (from Italian. presto – fast, fast) designation of a fast tempo in music, faster than allegro; allegro – (from Italian. allegro – cheerful, peppy; joyful; joyful) fast pace in music (approx. transl.)

2 largo – (from Italian. Largo – wide; generous, plentiful; open) pace, slower than adagio; mainly used in the performance of the works of the majestic solemnly mournful


adagio – (from Italian. adagio – quietly, slowly; carefully)

slow pace in music.


attempt liberating delights, received the name “scherzo.”

Against the fear of breadth, space and loss (minus “yellow”), which can appear especially among the rural population and among soldiers, folk and marching music are fighting, thanks to the solid support of the dominant tact. The high-level mathematically pure Baroque music of Vivaldi, Bach, Handel, and especially Concerti qrossi Corelli, offers the satisfaction of sovereign stability.




Superstitions are also minor defects. They also revolve in a diabolical circle between fear of the unknown and uncertainty, on the one hand, and tranquility in imaginary knowledge, on the other. Superstition remains a small flaw, as long as it composes its stories and tales with only the number 13 and Friday as a misfortune and with a chimney sweep and a four-leaf clover as happiness. It also remains as a relatively minor flaw even when human and professional relationships are predicted using astrological estimates: “This makes no sense, since Mars and Saturn are in conjunction”, “He must be an ideal partner, since he is Leo with Weights in the ascendant. “

Theological superstitions, which along with the true ethical religion still roam like ghosts in churches and hospital rooms in the form of long-obsolete pseudo-natural sciences, also remain a harmless little vice.

In contrast, political and confessional ideologies, equally based on

1 scherzo – (from Italian scherzo – a joke) a musical play for which sizes 3/4 or 3/8 are typical, a fast pace, a free change of musical thought, introducing an element of the unexpected (approx. Transl.).



emotional insecurity, and in most cases – on unconscious fear.

Instead of pre-prepared brain shelves with ideological canned thoughts stored on them, a person needs a head free of bias. Only then will he be able to recognize heterogeneous ideals that he could be guided by in order to independently find the path to inner freedom and self-embodiment.

Ideals are human values. They – like the four cardinal points – are a kind of points of guidance and paving the way (method) in a particular situation. And in each new situation, the ideal should be rediscovered as a direction and method, as a path.

Ideologies, however, claim the absolute importance and suitability of their value orientations. Therefore, they are intolerant and totalitarian. They come either from “conversion to one’s faith” or from the destruction of all other beliefs.

For ideological superstitions, for this catastrophically huge vice, intolerance is an alarming signal.



Free time or leisure is called a daily vacation trip to a wonderful country of happiness. Regardless of all duties, devoting themselves wholly and completely to the images and experiences of this immense rich world, people spend their leisure time. True, at the same time, slavish natures, who expose themselves after a day’s work involuntarily to the service of their own hobby, are a rather frequent exception.

And now he sits alone at home and enthusiastically counts the cogs on his postage stamps or measures the degree of his intellect by solving crosswords: horizontally – “Verdi’s four-letter opera, vertically -” The author of the opera “Aida”.

Another caresses his beloved car with a polishing sponge or having forgotten about children and pins, stands idle throughout the weekend knee-deep in cold water, waiting for a tired fish to peck at his bait.

The third uses his free time in his leisure time to ensure that, through careful intrigue, he is elected president of the union of presidential presidents.

As already mentioned, in the case of a “minor flaw”, for example, in the case of drunkenness or uncontrolled smoking, it is first necessary to overcome disgust and antipathy in order to assert oneself and to be made as an “adult”. A “forced” hobby also serves to assert itself. This is the beginning. And later it begins to serve as a means of escape from unpleasant clashes and quarrels, situations and tasks. Crossword puzzles, for example, are involved in order to escape from worries; engaged in fishing to mitigate the effects of conflict; and not at the same time spoil your wife with beautiful jewelry and decoration, but your car.

Becoming an assertive hobby habit, this farce of self-embodiment is an idol role, which in reality serves as a defensive defense and a means to escape from situations fraught with failure. Everywhere where fear emerges, where one can be bankrupt or defeated, whether in the circle of home or in the company of other people, everywhere in such situations, hobbies or overly hard work act as saving loopholes or excuses.

A “minor vice” can be regarded as a negative hobby, and a forced “spending or making leisure time” as a positive vice. Both of them have such a great internal affinity that they can only be distinguished with the help of external social criteria: alcoholism that harms the body is considered a vice, and joining family affairs that harm family affairs is considered an immaculate hobby.

But at least leisure, as the last bastion of freedom, should be free from roles-fears and roles-idols, so that it can be used for self-embodiment. Free time is used to meet the true needs of the transformation and experience of reality. A person can and should embody himself in three areas of the needs of the body, soul and spirit.

Any hobby that serves the harmonious balance between the physical, mental and spiritual areas and leads to their disclosure, contributes to self-embodiment. Self-embodiment covers four areas of needs:

– the need to exist (vegetate),

– the need to worry,

– the need to function,

– the need to reflect and analyze (reflect).




The basic needs that the body must satisfy in order for it to exist and vegetate are: heat, food, excretion, movement and peace.

Self-embodiment is impossible if at least one of these needs is not met, if (as is the case with half of humanity) you are constantly under the threat of hunger or stress.




The second area of ​​need is emotional experience. Self-incarnation requires much more than just swallowing food. I want and enjoyment, pleasures. You can quench hunger and thirst with potatoes and water. But he who has a desire to find and “consume” all his senses enjoys Chinese snacks, Argentinean entrecote, Norman wines served with cheese, and a Danish dessert.

He admires the jumping of the gazelle, the purity of the singer’s voice, performing the Queen’s aria in the Mozartian “Magic Flute”; he delightedly plunges into the gurgling sounds of a pleasure yacht motor and feels like in paradise, listening to the sounds of the Signora’s Bell in Florence; he is intoxicated by the richness of the colors of the autumn forest and intoxicated by the smell of beloved spirits.

Everything that causes hunting through the sensory organs, everything that pleases taste, eyesight, smell, hearing and hungry to tenderness is emotionally experienced.




The third area of ​​needs – functioning – embraces the intellectual representation (“design”) of imaginary possible relationships and compares the combinations developed in the mind with reality.

So a child draws a house, so a chemist-researcher “designs” the structural formula of a new chemical compound, so Mr. Müller searches alphabetically for Mr. Mayer’s phone number in the phone book.




Anyone who “vegetates well”, since milk, honey or gasoline is enough for him, he seems to be pleased with this, but this does not mean that he feels like a person.

Anyone who functions well and ensures the operation of a conveyor belt, computer or joint-stock company, one, in theory, should feel useful, but not yet human.

Anyone who enjoys with pleasure should enjoy this, but still does not feel like a man.

The one who, unlike the above, is consciously worried, because he seeks understanding of reality and comprehends it through the meaning of his actions; one who is familiar with law and responsibility, happiness and tragedy, love and death; he who self-incarnates, because he reflects (reflects, analyzes) and intelligently shapes his own life, he feels like a man, he lives in accordance with his own convictions. He lives humanly dignified.

In the process of formation and experience within these four spheres of needs, self-embodiment is realized. In order to achieve a harmonious balance of these four areas, unmet needs must be fulfilled through appropriate leisure activities. On the contrary, a hobby degenerating into a habitual coercion, on the contrary, hinders self-embodiment and “feeds” the idol role.

For example, dressage of horses requires concentrated physical stress and subtle tension of attention, self-discipline of the body and authoritative transmission of all this horse. But simultaneously with mastering this noble sport, prestige is also acquired (consumed). In turn, golf, for example, embraces prestige.

and physical fitness, and to a large extent a passion for travel. Thus, one hobby can reveal more, and another – less kinds of needs.




The blue type of behavior seeks satisfaction, relaxation (stress relief) and peace. This type of hobby signal, especially when it comes to physical well-being, consists of a “horizontal lifestyle” in a deck chair, on an inflatable mattress, on a seaside beach, on the water, in a Turkish steam bath, and best of all in bed, especially if the person is staying in a depressed mood, pities himself or dreams and dreams of his idols. He willingly allows himself to massage, do a manicure, take care of himself (make himself well-groomed), indulge and undead himself.

As soon as he gets up, his consumer needs are immediately activated. He becomes an amateur cook, a gourmet lansknecht, who is not alien to any glutton table. He becomes an amateur artist or amateur ceramist. Music and playing music become the dominant occupation during his leisure hours. As an amateur fisherman, he casts a fishing rod and fishes out a much more balanced calm than a meager fish. And as an amateur shooter who considers his hits to the target, he unconsciously turns his affects through the highest concentrated concentration into emotional harmony.

But at the same time, a person of a blue type of behavior can also shut himself off from emotions and indulge in a soothing-contemplative hobby. He is experiencing God’s world as a devastated cornucopia. Patiently and carefully he collects postage stamps, some fossils or minerals, antiques, butterflies, coins, and in general everything that can be considered as at least to a small extent belonging to each other.





In contrast to the “blue”, the “green” collectors want to gain respect with their collections. Among these “collectors” are cunningly stupid amateur thieves, vibrant ashtrays or street signs; or those small traders of art trash who hang on the wall their “paintings” with such pride, as if they were banknotes. People of this type want to impress themselves and others at the expense of their “superiority.”

The life tactics of people who implement the green type of behavior are: to assert themselves in order to excel. Such a person shows a tension of his own will in training his body, in record breaking. Chronometer and numbers are the foundation of sport for him. As a “leader-ram”, he is guilty of neurotization fraught with vanity, panache, coquetry and deceit of sports entrepreneurship.

A person with a green type of behavior is characterized by increased attention to his own “I”, if we talk about consumerism. Everything that can decorate your own “I” can become a favorite hobby of the green type: clothes, shoes, hat, jewelry. But since only one pair of shoes and one hat can be worn at the same time, the state is very soon reached when all home hangers and wardrobes are overfilled. And then consumerism turns into a hobby, and an end in itself, often from obstinacy and resistance, directed against other deprivations.

Photo hobbies keep the gigantic industry busy. Often, photography refers to photographing oneself. I am in the background of the car, I am in front of the house, I and my relatives, I am near the Eiffel Tower, I am on vacation, and in all cases: I am in front of the camera, which is constructing a paper monument of my personality.


The most common hobby and the most common vice takes place, like everything for granted, without a special name. We would like to call it an “expert hobby”. An expert hobby is limited to a couple of other topics related to the constant supply of human-like communication: weather, car, price ratio, children, illness, current politics, restaurants, hotels, wine, holidays, customs stories.

The one who gives an expert assessment in these banal areas feels great. No one will double-check, since no one needs it, but almost everyone will be surprised: “The weather will be beautiful tomorrow”, “Near the Champs Elysees, I know one hotel where you can stay for a relatively small fee”, “If you want to try the best Neapolitan spaghetti, then go to Oslo’s restaurant “Mario” in Oslo. This year wine should certainly be stored at 13 ° C, and you should drink it at 12 ° C, then it tastes best. “

The wine expert sniffs, tastes, relishes the first sip of wine, gargles his throat and literally chews it. With his patronizing nod, he allows the variety of wine he tested to be allowed to be consumed, while he throws the rest of the wine sample into the throat like ordinary water.

Anyone who indulges in an expert hobby in the classical style usually knows how to tell three to five jokes, of which at least one is transformed in such a way that it can be mistaken for a new one.

All these expert hobbies are signals of a bashfully moderate claim to self-affirmation as a signal of passionate desire for recognition.

A person who implements a green type of behavior is looking for an opportunity to establish itself also with the help of information contained in his memory; he remembers the years of important events, the names of the mountain peaks, knows how to answer the questions of various quizzes. He experiences the happy feeling of an exemplary student when he demonstrates his thoughtless erudition by successfully solving crossword puzzles. If he claims peace and patience, he “concocts” puzzles the size of a tablecloth and asserts himself by demonstrating that the allegedly chaotic world in details, in fact, is still harmonious as a whole.

Amateur puzzles with words are amateur poets with their poetic commandment such as “there should be a rhyme in everything.” At the same time, they literally attract the semantic content of words by their hair, if only the last syllables of these words would rhyme. Anyone who “twists” rhymes like a rattling loom is much more important to the rhyme “blood-love” than the emotional content of this statement. Therefore, the feelings of such a “poet” should be trusted as little as his poems.

At the highest level of rational intelligence, computer programmers and chess players realize their hobbies.

An amateur craftsman who seeks to prove the mastery of his hands with his hobby attracts aesthetic irritation when working with delicate materials, shapes and color shades, or he takes on physical stress when he manipulates the trowel and hammer.




He who spends his free time in the sweat of his face realizes the behavior of the red type.

Many, with a secret passion, clutch at a lawn mower, clippers, or even a regular shovel to satisfy their physical desire for movement. However, since the grass grows slowly and since, not everyone who implements the red type of behavior is able to dump their muscular energy on the green nature for a long time, working on it, many of these people

In this case, the author uses the Herz-Schmerz verbal pair (heart-pain), prefer walking marches in nature, hiking, etc. to shed excess energy.

Others catch up with themselves and their partners in a sweat with a dog owner’s trick, throwing a stone or a ball to the side, because a stupid dog believes that he should rush after them.

However, not only tennis and football, but also swimming, cycling, skiing, athletics, gymnastics, weightlifting, are suitable for balancing the joyful way of hypodynamia of our writing desk culture.

What are the signals by which one can determine whether it is a question of sports self-incarnation or self-glorification in relation to the hobby?

Anyone who goes in for sports in order to seduce the public like a fashion model on a demonstration podium does not train for self-embodiment, but for self-affirmation. A recognizable signal of a pseudo-sports self-affirmative hobby is the need for the public. At the same time, it doesn’t matter whether the athlete’s performance in front of the stadium’s crowded stands, or he shows himself on water skiing, or he climbs onto a ship to put on the captain’s operetta cap. Where it is concerned, not about hunting or about passion for movement and possession of one’s own body, but about gaining points from the public, the goal of a hobby is always self-affirmation. The frequency of motivation of this kind contributes to the very problematic publicity of the sport, and not to its active popularization, which it must require by virtue of its necessity.

Tension and excitement, developing in the muscles of an active athlete, are enjoyed by sports consumers, experiencing this with their insides, sitting in a stadium or watching TV.

Motor racers and car racers also develop full physical stress, but excitement prevails in their tension, offering self-affirmation and a passion for sensations as satisfaction.

Same. detective films, cowboy films and furious sex films live a passion for sensations. All of them create a tension of excitement, which in the end finds its resolution and satisfaction in the exchange of shots or in the death of the villain.

Highly rhythmically emphasized music performed at a fast pace also creates an excitation voltage that can be measured by heart rate. The pulse of the members of a musical ensemble is even set by the frequency of beats of a tempo-setting drum or other percussion.

If we touch upon a criminal novel in this regard, it not only conveys the tension of excitement, but also contributes to the solution of intellectual problems, and to the same extent it satisfies the consumer need and the need to prove the functional employment of the ingenious gray matter of the brain.

“Intellectual knitting”, which makes it possible to obtain arousal tension without spiritual obligations, has gained great love and popularity. What it means for bored ladies playing solitaire and playing bridge, and for beer lovers – playing skat, the same means for a short-playing, confident and victorious secular stockbroker, a game with stock papers.

Every game satisfies a very specific role setting. It is worth revealing this setting and. it immediately becomes clear the signal value of the game, as well as what kind of increased desire or coercion an amateur player (a player is a hobby player) is subject to.

A lover of playing a slot machine unconsciously experiences a symbol of his own life in front of his mousetrap. His own “I” is a playing ball of an automaton, “fired” into life and striving in the course of life along the oblique planes of fate to an all-consuming hole threatening death. And with the help of by no means really actively formed movements, but only by means of ingenious reflective strikes on the I-ball he tries to stop his run towards death. At the same time, he still hopes to accidentally hit the target to cause a stream of ringing winning numbers. But the ball pushed by evil rock rolls somersault towards a hole, the image of a completely meaningless life. Favorite game.




Only a few of those who are “busy” with their free time aspire to bodily relaxation and resolution as a necessary counterbalance to daily tension.

Rhythmic gymnastics, designed to send the daily command of the body, leads the life of Cinderella next to such great sports as contemplation of football battles or admiration for boxing battles. And only with the help of a feint of petting parties with dances it is possible to seduce more people to do “relaxing gymnastics”. If someone considers their chances of dancing flirting insignificant or if such “gymnastics” causes him irritation, anger and frustration, then he prefers relaxing exercises with alcohol.

Swimming, as well as rocking in a sailing boat on the water during the calm period, are among the few sports that mainly relax the body. Adherence to light water sports as a hobby signal can be assessed as a need for relaxation, relief and satisfaction.

1 Petting – (from Amer. Petting) – youth parties with dances, during which couples exchange caresses and feel each other (approx. Transl.).


The connection between the bodily sense of liberating separation and the experience of independence provides a hobby for flying, and especially aerial acrobatics. If flights become an escape from terrestrial conflict hardships, then in this case it is only important to take off in order to be in the air, and soon after takeoff you no longer know how and with “forced” driving, what purpose you should strive for.

Any hobby that seeks (to hunt for …) new experiences is a signal of a yellow type of behavior.

Curiosity is expressed in the desire to travel, in the need to get excited from watching documentaries and travel films.

Visits to various art exhibitions also serve the purpose of satisfying annoying curiosity. When visiting the vernissages, the attractiveness of this event, on the contrary, is to a lesser extent to see the paintings, but to a much greater extent to let others see themselves. Vernissage is an exhibition of paintings for viewing, but to a much greater extent – a demonstration of their appearance and imaginary representations of visitors hungry for contacts and significance.

In the intellectual field, the yellow type of behavior has a peculiarity of a pyrotechnic cracker: you can never tell in advance where it will carry it. However, “jumping” or “jumping” from one place to another, from one novelty to another, from one connection to another – these are recognition signals of all hobbies of the yellow type. The 20th century was “invented” precisely for this type of behavior.

For life, this type of behavior requires 48 hours a day and a telephone. Establishing contacts and connections inspires a person who implements a yellow type of behavior. However, he simply does not have time to maintain and cultivate relationships. He’s always traveling by car or plane, often at the wheel or at the helm,


1 This refers to the desire to go, only to go, and not stand (approx., Trans.).


and, if possible, having a cordless telephone with him: “Hello, hello. It’s me. Is that you? Attention, I will come soon to inform you that I must leave again. ” The information current keeps it moving all the time, just as an electric current keeps the fan impeller spinning. He most willingly listens and transmits information about the information itself: “You must read it!”, “Can I get a brief summary about this?”

A signal, an egocentric yellow type, running away from emotional attachment is a thirst for contacts, which is realized professionally or socially in the form of meetings without emotional participation.

People of the yellow type of behavior feel like “jet-plane” types. They provide an opportunity to buzz aircraft models and wear aviation badges. When they are able, they either buy their own jet or fly on a leased plane in order to be, so to speak, “in” 1 and at least with their fixed telephone, moving from one interesting international information event to another.

The curiosity that clothes people wear for information needs is satisfied by many due to television and radio news, as well as due to the literature without book roots, which is bought at newsstands.

What is considered new in terms of time, although it happened yesterday, is called the “newspaper”. However, he who sticks his nose in newspapers or magazines without regard to his own tasks or to his own life will only tickle his own curiosity. Stacks of newspapers and magazines, differing only in the years of their release, and in the rest almost identical in content, serve for daily take-offs in castles furnished with longing desires.

1. It is meant to be “in” (prefix. “In”), that is, to be involved in events, etc., described by words beginning with the prefix “in” (approx., Transl.).




The fact that children are outwardly similar to their parents, because they were born by them. our causal way of thinking seems to be clear. But the fact that dogs often seem like two drops of water to their owner or mistress is perceived for some reason as an ironic exposure.


Table 6

The relationship between the choice of preferred colors in the Luscher Test and the tendency of the test takers to choose dogs of a particular breed.

Color numbers in the Lusher Test

Name of colors in the Test

+ 1 + 2

(+) blue (+) green

+ 1 + 3

(+) blue (+) red

+ 1-4

(-) blue (+) yellow

+ 3 + 4

(+) red

+ 2 + 4

(+) green (+) yellow

+ 3 + 2

(+) red (+) green

A person with a green type of behavior appears to be a Great Dane and makes it clear that not only his dog lives in his large house. The yellow-type idol dog is an independent, elegantly dancing, tending to race off into the distance greyhound or Italian greyhound. A revealing hobby idol can be carried with you on four legs or on four wheels. In the dog breed or in the type of car purchased by their owner as a hobby idol, this owner is sometimes reflected so clearly that the dog or car becomes an easily interpreted signal.

A person of a blue type of behavior feels a craving for a good-natured and calm Newfoundland (diver) or St. Bernard.

A person with a red type of behavior experiences himself in a recklessly bold, aggressive Doberman or in a German shepherd (wolfhound).

Table 6 shows the relationship between the types of behavior of a person and his tendency to choose a particular breed of dog as a hobby.

There are enough dog breeds to experience missing human relationships in a tailored canine idol role. Just by the measure they find both the desirable character from the good-natured St. Bernard to the aggressive Doberman, and the sought-after level of prestige from the crossbreed to the noble greyhound.




There are also enough four-wheeled automobile breeds so that everyone can relive their own idol.

A person who implements a blue type of behavior rides on a reliable family carriage; red type drives over asphalt in an Italian sports car; the green type “dresses” in an aristocratic English body; for the yellow type, a high-speed convertible should be available.

Preferred models and associated idol characteristics of autotypes vary from country to country. Nevertheless, ROLLS-ROYCE, MORGAN or BENTLEY remain the embodiment of noble dignity, FERRARI – the noble race, and the JAGUAR – sporty elegance.

The Bug – a truly German-reliable Volkswagen passenger car now occasionally shifts its tortoise-like roof and, as a Volkswagen-Cabriole-Ta, makes it possible to sip the smell of a huge and wide world on the go. With the release of the GOLF model of the same company, the old brand rejuvenated again. True, she still has to pass by her youthful sports PORSCHE and elegant BMW.

Along with the proudly serious target car, MERCEDES stands out as an American luxury pleasure salon, showing what else the car can be used for.

RANGE ROVER is a love of adventure, and VOLVO is confident reliability. But in the process of street traffic in the city, all autotypes behave exactly the same, especially when they face a red traffic light. And all that remains of their differences is their image. Namely, this is the signal that an amateur motorist (auto hobbyist) acquires.



Ludwig XIV, the Sun King, needed a castle of Versailles to feel safe; Diogenes, an admirer of the Sun, felt at home in an ordinary barrel and even threw out his drinking vessel when he saw that you can safely drink from your own handfuls.

Home improvement often gives a distinctive portrait of the person who dwells in it, as well as an idea of ​​his lifestyle (habits) and the role that he would like to play.

The shape of the room (space) and to an even greater extent – the materials from which the room is built, and especially the decorations placed in the room, are dumb traitors who, with shameless immodesty, often through seemingly insignificant details and trifles (diploma on the wall, overflowing box for shoes, dusty rose) allow you to see and understand the very essential aspects of the person living in this room.


The architectural design of the premises, and especially its internal architectonic arrangement and design, if possible, are carried out in accordance with the needs of the personal taste of the owner.

A person who implements a blue type of behavior, for which the convenience of home is as important as water for fish, needs an interior that would. tangibly expressed a feeling of shelter, security and safety. He loves a cave-like room, rounded walls and niches in which he could retire and huddle (“nest”). He loves a niche for a meal with a ceiling extending to the floor, and so that there is a round table there, at which an equal (equal) community could gather. The niche for reading encourages him to read, and the niche for sleep – the alcove encourages him to tactfully and modestly pull the curtain.

He likes the low rooms of peasant houses with their thick walls and arches. Windows with round glass thickened in the middle, he finds amusing and funny. If the window is divided by a binding and fences the interior with antique glasses with bubbles from the outside world, it falls into a state of shelter.

For the yellow type, on the contrary, the room is usually not wide enough and not open enough. Its window should not be articulated by any bindings, but should extend from wall to wall or open the largest possible horizontal cutout of the wall of the interior and go into the free (undeveloped) space.

The green type requires a rectangular room. Angles are points of fixation for him, according to which – he could evaluate distances and proportions in order to arrange everything clearly and clearly and to feel confident and reliable in a firmly ordered structure. For the green type, the room must be high so that it can hold its head high and let out smoke of self-esteem high up.

The yellow type would feel constrained if its windows were not wide enough, while the green type considers only tall windows to be noble and worthy. The wrought iron grille in front of the windows enhances his sense of confidence and at the same time aristocracy and sophistication. Without confidence, but certainly noble and worthy are glass doors with lattice trim for him.

The red type loves long rooms, long halls with columns, long covered galleries, long corridors and long marches through office rooms and hallways, before entering the large office of the chef, which must be crossed along its entire length, before you finally reach the dynamic manager who, sitting at a long desk, could demonstrate his mighty and fair masculinity.


Not only the colors with which the room is decorated, but also the materials and their structure (whether the floor is made of stone, whether it is covered with linoleum or carpet, whether the pile of the carpet is dense or sparse, whether it is made of durable loops or soft velor) determine the nature of the room and signal about exactly who could feel good and safe here.

The blue type likes warm materials, such as, for example, brown or natural wood and textiles, which are soft to the touch and, like wall carpets, also transmit an optical sense of softness.

The green type prefers hard stone, it is best marble, or he worships the “real material” – open concrete. However, this does not prevent him from convincingly admiring the imprints of wood structures in it that are foreign to concrete. Yes, and metal as a door lining or finish impresses him.

The yellow type captivates everything that is transparent and shiny. He loves glass, mirrors, plexiglass and the luster of metals such as chrome or silver.

The red type loves leather, all kinds of skins that are laid on the floor, hung on walls, used as lampshades or as leather products with buckles, which are used to tie cardboard boxes or trim, for example, ashtrays or barometers. If the sexually stressed red type simultaneously needs soft coziness of the blue type, then it surrounds itself with furs.




When the roof is installed over your head and the construction of the house is finished, the decoration of the living space begins not only with such signal-expressive materials as marble and mirrors, but also with various objects that serve not only useful expediency (simple and ordinary water tap), but also as decorations (a water tap made of gold in the shape of a dolphin). There are ordinary practical stainless steel irons, which are usually stored in a closet, but there are rusty irons that are completely unsuitable for use when ironing clothes, displayed for decoration.

Most people decorating their home, for example, with a spinning wheel, understand much better how a complex car carburetor works than that. How is the spinning of wool on this very spinning wheel.

Everything that fills the dwelling like a useless spinning wheel or a rusty iron, and most of what is hung on the walls, is intended as decoration for the visitors’ eyes. How does this picture, this geographic map, this sports cup, these deer horns, this ancient weapon, a letter of commendation affect the visitor? This question, which is similar to how a hammer with a nail relates to hand tools, relates to home decoration.

Everything that is exposed and posted for visitors is a signal for the role that they would like to play. The shelter of the home through its decoration is revealed and turns into a kind of striptease of the soul of the inhabitant of this home. Home decoration is a real fireworks of personality signals.

And here we will also take advantage of the four basic types of behavior of functional psychology in order to bring order to the arsenal of vanity and coquetry.

The blue type decorates your apartment with heart signals: flowers and candles want to make it clear about the gentle and gracious coziness and pleasantness.

The green type is decorated with signals related to money and significance. Its prestigious signals are well-known artistic paintings or portraits of ancestors designed to provide an impression, so that the visitor with his mouth down will agree: “yes … horror, how rich”, or: “incredibly aristocratic”, “fancy”.

The red type displays signals of his potentiality to document his courage and his high athletic form with his trophies.

The yellow type brings to its home the spirit of a vast and wide world with its world signals such as geographical maps of the world, view cards from all parts of the world and. souvenirs (from the Eiffel tower the size of a thimble and up to the pagoda as a garden house) indicates where he had already visited or where he would like to go with pleasure.

There are clear, individual heart signals, such as candles or modest religious paintings. But much more often two or even three separate signals merge into a single chord. So, candles in an expensive silver candelabrum form a chord that includes the signals of the heart and prestige. The main emphasis can be placed on the signal of prestige if the candles are simply stuck in a silver candelabra and they stand in it, never lit and covered with dust, or they were lit for a very short time for window dressing. Candles can even participate in the formation of a heart-potency chord if they have a shape more or less similar to that of a side goal that brings pleasure.

Weapons (plus “red”) Arab curved sabers, and especially weapons for hunting, are sharp signals of potency (a force capable of doing anything). If, in addition, hunting horns and rhino horns, as well as deer heads staring from all sides, tell everyone that the guns hanging here belong to the owner of all these trophies, then the well-known hunting hoot of signals of potency and prestige immediately captures the visitor.

Where the officer’s cap, dagger, saber or officer pistol, instead of lying in a certain order in the closet, hang in a certain order on the wall, these military jewelry become signals of potency and prestige.

Candles as a signal of comfort can drain with their molten stearin and a bottle of whiskey. Either they can be modified into a religious heart signal, or in the splendor of the Baroque style into a prestigious cardiac signal, or in the case of provocative sexualization into a heart signal and potency. Thus, the signal value of each piece of jewelry depends on personal motives.

Often, a single signal or a chord of signals is read out from an object as if by itself, but no less rarely can it be reliably classified only in conjunction with other signals. Even the location of the same piece of jewelry, whether in front of the apartment, above or next to the front door, in the living room or in the intimate bedroom, is co-determining the meaning of the signal.

Places on the fireplace or above it, on the sideboard or above it, on the sofa or on the sofa are the altars of prestige rich in utterances; places on the head of the bed and above it are heart altars for religious, sentimental and illusory desires; and places in the corridors and around the stairs are preferred as an arsenal of potency for horns and weapons.

World signals such as view cards from distant countries often frame the workplace, which its owner perceives as coercion. Even photographs of loved ones, children and grandchildren are often grouped around typical world signals: somewhere near a telephone, television or radio. Sometimes they sit comfortably in a vase and look then, especially if there are artificial flowers in the vase, like an idyllic private cemetery. In order to give an overview of signals and signal chords, classified from the point of view of functional psychology, table 7 on the next page combines the color symbols, the names of the signals and examples of objects-carriers of signals.


Table 7

Jewelry Signals

Colors Symbols

Signal Name


Heart signal


Prestigious Signal


World signal


Funny signal



Blue + green

Heart-prestigious signal of nobility

Blue + yellow

Cardio – World Cultivation Signal

Blue + red

Cardio – Potent Erotic Signal

Red + yellow

Potential world signal of a secular person

Red + green

Potentially prestigious signal of masculinity

Green + yellow

The prestigious world signal of visibility)




The dominant heart signal of the older generation, and predominantly Catholic believers, is a religious wall decoration. Thorough research conducted by Sturzenegger and Lange (Bern, 1970) showed that religious wall decorations are little used by young people, especially in living quarters, that such decorations are found in only about one third of believing evangelists, that religious decorations are even generally rejected by representatives of more socially high professional groups.

And, on the contrary, believing Catholics of the older generation almost without exception have religious symbols, especially in sleeping quarters. This is primarily the crucifixion of Christ and the image of the Virgin Mary. Less transcendental are: – “The Last Supper” by Leonardo da Vinci, “Praying Hands” by Dürer or aphoristic images with lines from the Bible; often it’s jewelry burnt out on a tree (“He who trusts in God remains slender and handsome”).

In addition to the heart signals of the heavenly homeland, the house and garden are also decorated with images of the earthly Motherland. Often these are some mythological creatures, sometimes these are good spirits located in front of the house, for example, in the form of garden gnomes, accompanied by a hearty Disney Bambi or a kind-hearted dachshund; they are usually made of plaster.

Often they “live” in small chalets (shepherd’s huts) or the image of a chalet with a mountain lake is hung. above the sofa. Images of native places, especially in alpine countries, are often performed in the form of an alpine hut on the background of snow-covered mountains. Engravings depicting the hometown should also be interpreted as heart signals.

If the receptivity of the soul (plus “blue”) forms a chord in combination with the information readiness open to the whole world (plus “yellow”) and the breadth of spirit, then there is a harmony of cultivation.

If the heart and the world are together, then a close dwelling becomes the center of the spirit of space, and its signal is a library filled with this spirit.

Educated people at the entrance to an unfamiliar home they are magnetically attracted to bookshelves. They definitely want to dig through the roots of all books in search of interesting new discoveries. Deliberately and inadvertently give them the names of books and the signs of using books or their dustiness, a thorough analysis of the owner of the library.

Anyone who arranges his books on shelves according to their format or on cardboard and leather roots, or alternates Goethe’s works with bottles of alcohol, let him find his culture somewhere in the garden or, for example, on the Moon; he wouldn’t draw it from books anyway.

When antediluvian leather cushions are on the bookshelves like an elephant’s foot, this is a signal of literary vanity, unless they are balanced by spiritualized and witty literature closer to our time.

Musical instruments (plus “blue”), which are constantly used and which openly lie here and there, or notes – these are all heart signals.

If the apartment is pasted like wallpaper with clippings from magazines or envelopes from phonograph records depicting musical idols, or if portraits of Mozart, Chopin, Liszt or Wagner are hanging on the walls, then we can assume that veneration here acquired the character of an idol and that the owner of this dwelling very much would be considered in this role.

If on the walls hang portraits of famous poets or such spiritual images as Buddha, Socrates, Spinoza, Rudolf Steiner, the Pope, or images of politicians, then in most cases this is a signal of emotional commitment and worldview. What is considered an ideology in relation to that depicted in a picture or portrait, signals, as a rule, at the same time about the settings of the owner

Along with the candles that can be seen in almost every apartment, flowers are another heart signal or heart signal. The values ​​of their signals depend on the variety of colors and their combination or design. Table 8 shows some examples from this area.


Table 8

Flowers and their design

Bouquet of meadow flowers


Green plants

Orchids, a bouquet of roses

Three carnations with herbs

flower composition

Artificial flowers




The fact that in about a third of apartments of all social strata artificial flowers are on display for all to see shows how often heart signals are functionally converted into prestige signals. It. happens not only with flowers, but also with decorated candles and religious paintings. Art icons, expensive sculptures of the Madonna or altar-triptychs are especially impressive as signals of prestige.

Sayings such as “Pray and Work” or “Position Obligations” can act as humble or self-confident signals of prestige or stimulate courage and courage: “Only labor that creates new values ​​will save us, and we will ultimately break our chains on our own” . Most of the “beautiful” items are exhibited as signals of prestige for display. The family coat of arms, which used to be hung at the gate, and today is often hung at the front door, has become a signal of prestige.

Gallery of family portraits and original, oil-painted canvases in luxurious frames, tin plates and mugs, decorative plates and decoration spoons, Saxon porcelain figurines, lace bedspreads and ceremonial pillows, “guarding” their nook-ears after a masterful karate-style blow to him – all these are heart signals functionally transformed into an expression of prestige. Where Persian rugs lie, where stylish castle furniture and antiques stand, and where engravings of roses by P.Zh. Redo, there the prestigious heart chords want to show visitors the nobility, nobleness and traditionally cultivated taste.

If there is a screen next to the fireplace and the antique grandfather clock is ticking, then it is already clear what the blows of this clock indicate.

At a less pretentious social level, collectors of beer caps and mugs display their signals for viewing, to which they are more attached to their hearts or more to their pride.

For collectors of minerals or butterflies, a heart signal can predominate to a greater extent, while for collectors of coins or watches (which are especially inspired and fascinated by technically conquered time), signals of prestige can prevail.

Heart-prestigious signals are considered to be peeping out of oval frames photographs of loved ones. When a businessman puts photographs of his beloved and dear people in a silver frame on his desk, it becomes clear that he would like to be appreciated as a faithful and reliable family man and as a responsible business partner. “Highly punitive” signals of prestige are diplomas and letters of commendation. These paper “I”, which many hang on the walls, are trying to prove to themselves and others their spiritual existence.

Touchingly shameless prestigious signals are photographs and newspaper illustrations about himself that their owner hangs on the wall, especially if they depict a dwarf celebrity shaking his hand.

Complacency should be considered those images in which no one gives him any hand, but which are nothing more than his own portrait in noble solitude and in secret grandeur, hanging on one of its own four walls. This type of meeting with oneself bears the “flower” name “narcissism”.

The photographs of one’s own wedding, standing on the sideboard, are only half narcissistic compared to one’s own portrait, since none of the photographs in these photos will take the liberty in the face of the other to remove this sanctified illusion.

Primitive souls, understanding life only as vegetation and functioning, see the highest manifestation of prestige in some kind of “useless property”, in something “luxury”. A huge Italian or Spanish doll, which has never been used as a “woman sitting on a kettle” to reduce heat loss, but which can sit on the couch, is for primitive people — the purest luxury and highest prestige.


A heart signal can bridge the gap from sensual pleasure to the pleasure of sexual arousal, to the signal of potency. If the stereo setup serves to create “creeping”, “cozy” rhythms above the couch, then we classify it as cardio-potent signals.

Images of sultry gypsy girls and temperamental flamenco dancers, as well as figures of black women in bast fiber skirts or without them, sensually soft tiger, zebra, lion or repainted domestic cat fur are the signals of desire for sexual adventures.

Just as the reproduction of “The Abduction of the Sabine Women” “steals” common sense from grandfather, the sexual poster (poster) also pleasantly irritates and stimulates the young man, and this is a sexual signal.

Does the beautifully depicted female flesh provoke the traditional. image or pornography • – in an unconventional way – these are always signals of sexual potency.

Teddy bears and toy animals made of willow soft materials, which young children and childishly naive young ladies constantly carry with them as defenseless victims of their tenderness or whom they drag into their bed, are erotic signals.

Dolls, talismans and amulets that are constantly carried around or carried in a car are either heart signals (e.g., pendants or key rings as a sign of memory) or sexually intimidating potential signals (e.g., masks, grimacing heads, dead heads and humpback animals )

Potent signals (plus “red”) do not say anything about actual sexual potency, but indicate only that the carrier of such signals would like to undergo something intense, exciting, interesting and energetically insatiable. Goblets, wreaths, sockets and plates, which present to their favorites alliances of skittists, shooters, football players and organizers of car races, also express such qualities that glorify male virtues. At home, these silvered goblets bashfully or provocatively forever document power and grandeur.

In young children, miniature toy cars lying around in kilograms are designed to satisfy a lively and active potential need for quirks, vagaries and joys. For older children, these are images and models of motorcycles or cars of Formula 1 or the Formula of 1920 and spare parts for cars or car accessories, redesigned into apartment accessories.

Leather-covered containers, such as paper boxes, ashtrays, or vodka bottles, or leather bottle bags emphasize soldierhood. And if at the same time there is also a world signal of the far, then a potential world signal of a secular person arises.

As a major businessman, he hangs a huge world map, studded with signal flags, behind his desk in the visitor’s field of vision. As the captain of a dinghy or romance of the southern seas, he anchors a house surrounded by flags, ship lanterns, lifebuoys, fishing nets, shells and barometers framed by ship steering wheels.

Everyone who meets and crosses himself feels like a secular (experienced) conqueror of the world when he hangs the walls of his house with world-class signals: a shield and swords from distant lands, snake skin and frightening crocodile faces.

Modern “conquerors of the world” see themselves as conquerors of the universe. They changed the sailing boat to a ferry of astronauts. What the wind used to be especially suitable for now only requires rockets. Therefore, today the arsenal of potential world signals is supplemented by models of aircraft and missiles.




the diligent efforts of dwarf celebrities. Any signals that emphasize modernity, personal independence and importance and an incredibly wide circle of acquaintances are used here.

Modernity (modernity) is documented by modern art, from the original graphics on the walls to art rubbish, and junk lying on the floor and serving as “pluggers” of voids in conversations during cocktails.

The indispensability and importance of personality is emphasized by the importance of telephone equipment. These handsets of special colors and special telephone answering machines in many special places (in the car, in the garage, in all working, dining, sleeping and bathroom rooms, and last but not least in the air) allow you to make decisions that are very important everywhere and immediately necessary decisions. A dense cable network with remote control permeates everything and everyone. From the garage door to the “water booster” in the swimming pool, from door, window and curtain machines and even to the manicure device – all this works with the help of electricity.

The inventory of prestigious world signals that give a decent frame to human role-playing games also includes collections of restaurant menus of prestigious international hotels or an assortment of inventory of their own wine cellar and high-unscrewed screw chairs in front of the bar of their own bar, sitting on which guests invited to the party have the opportunity to assert themselves to each other friend.



“How are you?”, “How are you?”, “How do you live, can you?” – in most cases, these are so undeniable questions, sort of questions without a question, that “Thank you” are answered with satisfaction. But some people still take them seriously as questions and react with the expression “I can’t complain.” Others, by contrast, may and do want this. These others have difficulties or ailments.

The list of ailments, even if they feel very painful or even if they are very much complained about, nevertheless still does not provide a reliable scale for determining the state of health of the human body. There are extreme cases in which the patient complains of very painful ailments, being organically perfectly healthy; and there are, according to recent studies, many people whose results of an organic examination (for example, the condition of the spine) would require clinical treatment, but these people do not express any complaints, feel completely healthy and therefore do not see any reason to see a doctor.

From every part of the body, bodily sensations constantly inform the person about his state of health. Depending on how much attention is paid to the surrounding world or a feeling of the state of one’s own body, this state can be perceived sharply, moderately or not at all.

When, for example, a person accidentally injures himself, being completely captured by some interesting matter, he is surprised to look at his bleeding wound, which does not make any impression on him and does not cause any pain.

And, on the contrary, fear of heartache, an asthma attack or renal colic can completely cause this condition.

One who self-incarnates himself, he refers both to the rest of the surrounding world, and to his own body in accordance with the existing realities. He feels hunger and corresponding satiety. He drinks no more than that, which is determined by the level of his thirst. He feels a degree of his own fatigue and satisfies his need for rest. He also feels an organic need for movement.

The body itself is also part of self-embodiment. The goals of bodily self-embodiment are numerous methods, on the one hand – motor, sports training, and on the other hand – sensory autogenic training or yoga, during which the sports side (hatha yoga) or both of these sides (meditative yoga) is cultivated.

Physical self-embodiment, that is, natural sensitivity, dexterity and dexterity of a person, eludes him if he is in the grip of his role of idol and role-protection. He who falls under the influence of his role-playing games draws his own body into this abyss, into this misfortune, and he often makes himself sick because of this. That is why Karl Friedrich von Weizsäcker said that health deals in part with truth and disease, and in part with untruth.

The more psychic energy instead of the real surrounding world turns to egocentrism, to the imaginary idol-I and fear-I (as it happens, for example, in the case of depression), the more dramatic is the state of one’s own organism. The body is forced to play dramatic roles. He is forced to embody the role of the idol and the role of protection.

A thorough analysis of the affective structures of people during the period of psychosomatic diseases, carried out with the help of the M. Luscher Clinical Color Test over the past three decades by my many employees, showed that with each “fixed compensatory behavior” (that is, with neurosis), the idol-I regularly gives rise to a role -protection, and fear-I regularly gives rise to the role-idol.

The idol role (+) can be read by compensatory preferred colors in the Luscher Test, and deflected colors indicate the role-defense.

Although certain affective structures and ailments in certain areas or organs of the body can manifest themselves as typical, a reliable casual relationship between the affective structure and the “choice of affected organs”, according to our data, is not representative.

So, in the case of a thunderstorm, it is usually expected that lightning will certainly strike the lightning rod, and in the case of accumulated aggressive emotions – that this will cause high blood pressure. That is, in general, a typical case is taken as an immutable rule. However, often lightning strikes not in the lightning rod itself, but somewhere near it; likewise, the accumulated aggression may not result in hypertension, but manifest as a stomach ulcer.

Below, taking into account the possibility of exclusion from the rules, psychosomatic illnesses are described as typical signals of certain affective structures.




The main theme in the life of the blue type is emotional attachment, “attraction” to the partner and the need for unity (in mutual affiliation). The problems of such a life fluctuate between the idol role (plus “blue”) and the protection role (minus “blue”).


Table 9 Role-idol and role-protection of the blue type of behavior

Idol role (plus “blue”)

Need for peace, intense need for peace of mind and attachment

The desire for harmony, sensitivity, sentimentality

Ailments of the blue type are variations on its main theme: unity, full of cordiality and soulfulness attachment (close connection, union, unity). The main diseases of the blue type are “mental” illnesses, depression. The dark blue of the night, which is believed to be drowned, is the color of suction into the depressive depths. Patients suffering from “agitated depression”, which is why they reject a dark blue color. Deviation of blue (minus “blue”) means a fear of rest without irritation (attractiveness), of depressing and depressing boredom, of loneliness and inner alienation.

What is first experienced and recognized as doubt and a hopeless situation (plus “yellow”, minus “red”), gradually becomes the majority of people a constant arrangement of their lives. Discontent and frustration become a habit. However, the body does not allow itself to be fooled. It defends itself with the help of its protective role from a disappointing, meaningless, lost life.

Depression, perhaps, no longer manifests itself explicitly, it is hidden, “masked.” This “latent depression” can only be recognized by typical ailments: constricting and constricting sensation in the throat, tightness in the chest, shortness of breath, loss of appetite, feeling of tightness and longing in the heart area, trembling, sleep disturbance, state of prostration, rapid exhaustion, cold or pale skin.

Depression can also be expressed in visual impairment, the ability to see well: “Everything is seen in a fog, slightly vague, unclear.”

In the case of “constrained depression”, the idol-I plays autocratic and dictatorial superiority (plus “green”), which hides the fear of loss (minus “yellow”), and shameful refusal. Insomnia, difficulty falling asleep, disturbances of the sleep process are the most common ailments with disturbances in the blue region.

Skin – an organ of tender sensations, also belongs to the blue region. Sweating hands, cold hands and feet, excessive sensitivity to cold or heat can be an expression of unfulfilled, unfulfilled needs for love (minus “blue”). Dissatisfaction (minus “blue”) and internal irritability can find their external expression in the form of itching or allergies.

Redness, as an expression of shame, blanching and the appearance of sweat are widely known as a direct expression of mental disposition (state) and mood.

Genital eczema and painful narrowing of the entrance to the vagina are often caused by the rejection (rejection) of the partner.

Occupationally caused allergies can be an expression of deviation (rejection) of a professional situation (situation at the workplace).

Acne and acne (acne) can occur, and their number can increase due to conflicting stresses in relation to parents or a love partner, and thus may reflect an unsatisfactory state of mind. This can often be seen in young people. (Wolfgang Steinke found the same relationship using the Luscher test also in cases of psoriasis. See his dissertation, Bern 1987).

Also, menstruation, which in an unstressed state is often completely painless, can be accompanied by pain and disturbances (dysmenorrhea) with a restlessly stressed state of mind (minus “blue”). They can even be lengthened (menorrhagia) due to conflicts in sexual relations (minus “blue”) or completely absent, thereby demonstrating the rejection or renunciation of sexual relations with a partner.

Alcoholism (plus “blue”, minus “yellow”) and obesity (1–4) are psychosomatic ersatz satisfaction. Disappointment in one’s own expectations (minus “yellow”) is drowned out by alcohol or revelry.




The main theme in the life of the green type is self-affirmation, assessment of one’s “I” and its volitional attitude (the nature of the manifestation of will). His problems range between his role as an idol of superiority (+2) and his role as a defense against weakness compared to someone (-2).

Table 10

Role-idol and role-defense of the green type of behavior

Idol role (plus green)

Role protection (minus “green”)

The will to assert itself, the willpower, the claim to significance

Promoting an egocentric role

Suffering from sternness and callousness, from pressure on him, from a situation of coercion



Ailments of the green type are variations on its main theme: to assert oneself, have significance and be safe. What he claims to be, he wants to own; therefore, he tries to get the subject of his claim at his own disposal and defends it with all the power he is capable of.

The vertebral column from the back of the head, including the shoulder region, and to the sacral region conveys in body language the content of the form of self-affirmation and the protection of one’s claim to significance.

“Stubborn and persistent” are people who bring their own self-affirmation (plus “green”) to the extreme.

Due to the constant slight lifting of the shoulders as an expression of the behavior (or installation) of self-affirmation and defense (protection), the muscles of the neck and shoulders in many people are convulsively contracted and become painfully sensitive if pressed with the thumb. Such prolonged seizure (plus “green”) can lead to impaired head circulation and cervical headache.

An X-ray examination of the spine reveals damage to the intervertebral discs, which, however, do not cause any ailments. But at the same time, intervertebral discs appear to appear completely healthy, although the patient complains of severe back pain.

The painful sensitivity, as well as the load on the spine, depend not only on carrying heavy loads. More often, they can be caused mentally due to the installation on, defense (defense) and self-assertion.

Due to the constant defensive tension (minus “green”), directed against the pressure felt as a limitation of the life situation, a strong and prolonged tension of the spinal muscles occurs, which, in the end, results in pain or damage.

In the lower part of the spine, in the sacral region – (which is also often sensitized during menstruation), such ailments are localized that can be caused in most cases by unconscious protective stress (minus “green”) due to sexual dissatisfaction.

Such defensive protective tension (minus “green”) arises if sensitivity and sexuality are regarded as instinctive and inferior (humiliating), that is, those people whose desire for significance and idol-I of which (plus “green”) are discounted or diminish the importance of sexual needs.

The digestive tract from the oral cavity to the anus is the second area in which ailments often occur in the body language of the green type.

The will to self-affirmation is “embodied” in the digestive tract. The green type wants to possess; he wants to take possession of his plot and be his sovereign master (plus “green”). In this case, the green type unfolds its activity, through which it simultaneously takes part also in the behavior of the red type (plus “red”).

The position of the palate and teeth, already formed by the pressure of the tongue, can be caused by the will to self-affirmation and mastery (plus “green”, plus “red”) or lack of firmness of will. K.H. Tuir still in. 1983 proved that in contrast to 4 cases for normal patients of dental clinics, patients suffering from night grinding of teeth (bruxism) reject the green color in the Luscher Test in 55.9 cases (!). So it turns out that psychological pressure can destroy teeth.

The pharynx can also “defend itself” and a sensation of constriction and constriction of the throat (minus “green”) may arise in which the person no longer feels ready to swallow, which becomes an overwhelming requirement for him.

The stomach can behave in a similar way. If the success horizon (plus “green”, plus “red”), for example, in the case of an unwanted pregnancy or frustrating marriage situation, narrows and threatening obstacles appear on it, then the stomach “protects” itself from overexposure (minus “red”) by nausea and the urge to vomit.

One of the. ambition or vanity literally wants to devour everything, the stomach begins to produce so much acid of the gastric juice that stomach pains and stomach ulcers can occur.

It was experimentally shown that in many cases, a stomach ulcer was managed to be treated exclusively by taking sedative psychotropic drugs. However, it should not be overlooked that in many cases only an acute symptom is eliminated in this way.

Similarly, inflammation can occur as signals of ailments in the body language, leading to ulcers in the duodenum and in the large intestine.

Where there is no love-filled recognition and personal respect, the situation is perceived as humiliating neglect (minus “green”). The feeling that they do not pay attention to you, that you are neglected, that you are oppressed and forced, finds its verbal expression with the keyword “shit” (“bowel movement”); the intestine at the same time begins to play the same role. In his body language, this is called diarrhea (diarrhea).

The intestines of many people behave quite differently, who are not very confident in their self-esteem, need a very strong degree of confirmation and therefore would like to play the role of an important person (plus “green”). They want to assert themselves, to defend their claim to significance and to preserve what they own. The large intestine and the anus do the same: they keep their possessions tensely and convulsively. In medical terminology, the word “constipation” (constipation) is used to indicate such a signal-ailment of the body language. And since the anal hole persists in its role as a vigilant overseer for the preservation of personal property (plus “green”), it will soon be awarded and decorated with well-deserved hemorrhoids.

Juices of the gallbladder can thicken to a stone state and cause colic due to pain from expansion. Psychosomatic studies conducted using the M. Luscher Color Test made it possible to understand that in addition to the claims to own and own (plus “green”) ailments associated with the gallbladder can also cause frustration (minus “green”) .

According to K. Beckman (see “Diseases of the liver and biliary tract”, 1953, p. 529), up to 30 male and about 40 female population calmly carry gallstones in themselves without any pain.

On the other hand, surgery has proven that colic in the gallbladder can appear without any stones. Just as folk wisdom connects bile with envy and “bitter” disappointments, the body language makes its messages about ailments associated with the gall bladder when self-affirmation (plus “green”) is wounded by bitter disappointments (minus “green”).


Table 11 Role-idol and role-protection of the red type of behavior

Idol role (plus “red”)

Diligence, zeal

Assertive desire for experience

Exhausting Binding




Red is arousal. Its transformation into a bodily technique is expressed in movements and activity. Mental activity leads to claims to success, to experience. If these claims become an idol role (plus “red”), then they grow to the level of persistent desire for experience, to an unaware peace and an unceasingly greedy desire for success, to exhausting efforts and zeal. The role of protection (minus “red”), on the contrary, is a defense against unrest, excitement, anxiety and annoying influences. It feels like excessive irritation and excessive demands.

Vital dynamics and level of activity are stimulated by the claim to success and experience (plus “red”). Vegetative functions, especially blood pressure, increase (plus “red”).

The claims of the red type on influence and success are great. If the red type is opposed to resistance and the conditions of the surrounding world do not satisfy him, then the obstacles to his claims to success give rise to aggressiveness. This can be unpleasant. Therefore, the red type clutches at the role-protection, like a stop-crane and accumulates aggressive impulses in itself. The exciting struggle does not break out in the arena of everyday life, but in one’s own body, as a result of which blood pressure rises and hypertension becomes chronic.

Maria Kopp (Budapest) during the examination of 100 students with high blood pressure proved that they rejected calmly stable blue and green colors (-1–2) in 47.8 cases. For a normal situation, this indicator does not exceed 24.1 cases.

If an absolute or authoritarian claim (plus “green”, plus “red”) for the surrounding situation (for example, the situation in a marriage or in the workplace) crashes, this can result in chronically low blood pressure. Hypotension in such cases is a protective role, and its bodily expression becomes weakness and helpless impotence (minus “green”, minus “red”). Due to adverse conditions, retreat from the arena of everyday life is prescribed.

An excessively high claim to masculinity (plus “green”, plus “red”) often gives rise, as is known, especially at the first meeting with a new sex partner, a state of helpless powerlessness (minus “green”, minus “red”). Impotence is a radical way to get out of the intolerable role of excessive masculinity. Shame or omnipotent and omnipotent demigod – that is the question. For one who plays a frantically tense and unnaturally stretched demigod, shame is inevitable.

Women experiencing a great fear of failure and great self-doubt in relation to a man acquire artificial self-affirmation (plus “green”). Due to constant self-control (self-monitoring, self-control) or due to excessive willpower, they are not able to experience an orgasm. And here the question is: either to surrender for real, or to remain in a state of joyless frigidity. Fear chooses frigid tightness (stiffness) (plus “green”, minus “red”), because a woman is afraid that if she surrenders to a man completely, then as a result she will be in the grip of an urgent need, depending.

W. Eggert (“Confirmation of the effectiveness of central regulation in autonomic functional disorders using the Luscher Test”, Medical World, 1967) showed that the Color Test may reflect a predisposition to myocardial infarction.

He found in heart attack patients often many months before the disease and any alarming manifestations on the ECG, a compensatory preference for red and green (+ 3+ 2). This is a compensatory desire to achieve something (success, recognition, top gain, etc.), since at the same time these colors are followed by gray and brown (xOx6), which reveal vital exhaustion.

As a result, the self-awareness of people who are at risk of a heart attack is precisely defined as. fear of failure, of failure.

Whether there is an escape to stress (+ 3 + 2) from the desire to forget bitter disappointment (–4) or is there protection against inner loneliness and immersion in a depressed emptiness (–1) are indicated by colors rejected by the patient as unsympathetic.




Yellow, wide and wide, corresponds to breathing in the body language. The yellow theme is the development of horizons of experience, readiness for changes and setting (behavior) of expectation.

The yellow type can hope for good and good (+4), but he can be in fear of expectation of bad or evil (-4). Between these two poles, between the role-idol (+4) and the role-defense (-4) its problems fluctuate.


Table 12

Role-idol and role-defense of the yellow type of behavior

Idol role (plus “yellow”)

Horizon Expansion

own development

Perception of irritation to relieve internal stress

Escape from Problems, the illusory expectation of the future

The alternation of latitude and narrowness, expansion and narrowing, we experience in our own body as a result of breathing. Latitude (+4) and narrowness (tightness) or fear (-4) in the chest becomes the body language. The volume of breathing and its frequency is a barometer of mental weather. Filled with joy, inspiration and expectation (+4) expand the chest. Bitter disappointments and fear of expectation (-4), fear of losing something beloved (-4) and worries (-4) narrow (constrain) the chest as in a nightmare.

According to D.A. Williams (1958), 70.2 out of 487 patients with bronchial asthma examined by him reported along with infectious and allergic causes also the spiritual causes of the disease.

Psychoanalytic studies have shown that patients with shortness of breath often spoke of their fathers as overwhelming authorities. As a result of this, they became more attached to their mothers.

Confidence-filled love (+1) and responsive participation (+4) of the mother, her lovingly tender caring (+ 1 + 4), first of all, created for the child a kind of paradise of cheerful and cloudless joy and trust. However, sooner or later everyone was driven out of this paradise. Deprivation of maternal care and confrontation with a ruthless reality, the loss of a “paradise” state give rise to a feeling of abandonment (abandonment, abandonment) (-1-4). It is a death-like shock, a nightmare, breath-taking asthmatic feeling of tightness (narrowing). To this, a spoiled child surrounded by care and love is completely unprepared. Owing to its complete dependence on maternal care, the child does not at all develop a sense of self-confidence and remains (touches, freezes) in his sense of abandonment (-1-4).

The relationship between asthma (blue and yellow) and depression (blue and yellow) is often observed in clinical practice, as a kind of “field change” between asthma and depression.

With such mental development, it becomes clear when asthmatics are attributed the following characteristics: “no self-confidence; defenselessness of children; timidity; shyness, timidity; loner, individualist, but helpful and courteous; constantly feels the need for maternal protection. ”

According to our statistics (36892 probands), yellow is the only color among other colors that, on average, is rejected by probands more often than other colors. A frequent rejection of yellow indicates that it is the most widespread form of fear. This is a fear of change and change, of the loss of human relationships or of what you possess (property). This feeling of bitter disappointment and loss (abandonment) (-4) accompanies not only asthma, but also many other psychosomatic diseases.

M.Austin in 1980, in his dissertation, defended at Yale University (USA), perhaps for the first time in the history of psychosomatics, managed to measure mental and somatic coincidence. He showed that the deviation of yellow defined in the Luscher Test as fear coincides at a very high statistical significance with depression measured by the method of chemical analysis of blood (MAO activity).

This is the beginning of the torrid path to objective psychosomatics. Despite the fact that the Luscher Clinical Color Test as an objective measuring tool gives statistically highly reliable results for many diseases (myocardial infarction, hypertension, peptic ulcer, psoriasis, cancer, obesity, alcoholism and so on). that the Color Test is not suitable for stating organic diseases. However, it is an appropriate tool for accurate and differentiated recognition of the causes (predisposition, constitution) of psychosomatic diseases. Recognition of these causes and their treatment is the task of true medicine in general.




When observing the people around me and describing their signals, I did not raise the question of the famous puppet hero Kasperle (Petrushka): “Are you all here?” And did not set out to moralize about any types of human behavior. On the contrary, the observation of signals should encourage understanding and tolerance of each kind of personality. Any ideological moralization is a signal of internal lack of freedom and false (false) or crashed self-embodiment.

Conversely, understanding and gaiety (joy) are the signals of every person who does not need any signals.


MAO – (from the English. Maximum acid output; maximum acid secretion (approx. P)





Table 13

The main types of behavior in functional psychology, depending on the sense of self



Types of behavior in relation to the outside world


Self-awareness of self


Idol-I (+)






“I” (=)



new (I wanted

Fear – I

(-) (underestimated self-awareness) Claim:

absolutely no (I do not want in any case)






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