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Now some references to the blockages.

When coupling the fiction of sparing (which itself begs for being spared) with the sensation "offended", emerges the directive blockage. It dismisses directives as to how others have to behave.

This fiction combined with "insulted" produces the mystizising blockage. It lets appear "the life" as difficult, even tragical and furthers the ideology of misery in the world in an esoteric way.

This fiction combined with "humbled" sets up the strongly forcing blockage by worries, the compulsive blockage, which brings together what somehow matches for the limitation of the application of the common sense.

This fiction combined with "very affected" yields the dogmatic blockage, which is very accessible to private dogmatics and personal ideologies.

This fiction combined with "totally hit" helps to the melancholy blockage, to the delivery of logical reasoning power and to the "alacrity" at the befallings of crazes.

This fiction combined with "blamed" leads into the moralistic coactive blockage. Our self-image appears to suffer an enormous baisse, companied by rigor and reverence to the own blamedness.

This fiction combined with "wounded" has no tangible content. Therefore this leads to a vegetative blockage. We then are able to shift pleasure immediately into unpleasure or just warmth into cold, sudden declines of blood pressure make us tremble.

This fiction combined with "totally confused" works out phobic activities with compulsive symptomes (phobical - anancastic blockage). Totally in confusion we can nowhere rely on anybody or anything. There we must check everything and check even our own controls ...

What do these sensations now have in common?

The common is: They altogether want to somehow secure the future. These sensations point to a future-securing tendency. At the same time they also mean a comment to the present, which is rejected as not acceptable. The blocked human being wants something for the future, which contains a repair of passed, he or she expects so to speak reparation benefits for missed joys, importance, appreciation etc. The above mentioned noogenic coat reduces us in cooperation with these phenomena on procedures of thinking, which hardly earn this designation. These phenomena (reductionism, future-securing tendency, noogenic coat, aversive comment to the present) cohere with this ideology of sparing, concentrate us on the identification of the adversive self-understood of human physiology with the internalized self-image, from which we have to conclude, in which way we have to be or to feel us.

This ideology of sparing has in itself an attitude of indifference, not only facing things (which presents to us ecological problems), not only facing the feelable contents, which can be considered parallel with fear, as I said, but this ideology of sparing refers to our person, therefore to us personally. And this we do ourselves. We deny ourselves by such behavior the self-understanding in order not to dare to take the self as basis of the person and to announce courageous and at the same time respectful claim to an I. Our physiological past during pregnancy is seen patriarchally as a deficit, so that the upbringing can "make" us "human beings". Thereby a historic dimension is created, pretending as if there must be corrected a fall of Man, and that this one, who describes these myths over this fall of Man, knows, how that is to be corrected in future, because otherwise the apocalyptic horror threatens.

Our occupation at present has only to be to move into future with trembling and shaking and to change the past; what a peculiar historic dimension. But this dimension is it, which requires the patriarchal system for its support. The invention of historicism, which by the way develops the pleasant flavor to set monuments, a tree, a house and a son, this historisation leads to it, that we have such a little approach to the real present and so to us personally and to reality, because of this the effects of patriarchal traditions can be kept. There still remain sufficient gaps. And into these gaps we work out the routines and the cultural traditions - also those of the offended - line.

The aspect of this historisation, addicted to importance, thus mediates something like a substitute consciousness, to have power on children, on history, to which we contribute. We are however not delivered to this patriarchal system helplessly or will-lessly. It has no own subject. It is supported through our collaboration. Thereby dogmata are essentially involved, such dogmata like "I can only survive, if you correspond to my idea", "I can only survive, if you grant to me importance, immediately now", "I can only survive, if you compensate my ‘I cannot’", "I can only survive, if you dry the dishes", "I can only survive, if you put your feet under my table".

To come to the anti-patriarchal, better said to the pro-personal or pro-self situation, we require a combination (I name this an addition) of decisions, which has courage as source and then still something unknown in addition. And the result would have to be joy, certainty of one´s being assured to be, which means the exit out of the patriarchal system, in any case for this moment. This joy, which is not transformed into gratitude of one´s being assured to be, but really simply joy. This addition would have to be the solution, to alight out of this ideology of sparing. That would have to be the pro - joy - addition: Courage plus what? Courage plus humour results in joy . There we have now something else yet to think about ...

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