Breaking certainties is what always happens when one confronts a reality that is not assumed or accepted. Interpretations and deliriums satisfactorily exemplify this issue. Imagining a stalker and reacting to him/her often leads to windmills, chimeras that show the emptiness and nonsense of beliefs. Feeling chased by someone and starting to throw stones or fire shots can create killers who were probably doing nothing more than living their deliriums. These extreme examples configure exaggerated amplification of situations.

If we step back a little we will see that the confabulations around feeling betrayed or cheated can lead to extreme revenge. Killing someone in self-defense, as a legitimate right, is delusional self-referencing. These experiences give rise to legal opinions, as much as they reinforce self-referenced frames. Rare situations include understanding and forgiveness from the victim’s relatives. To encompass, understand, and excuse processes that destroyed people and situations is to defocus occurrences. This acrobatic-like magic is only possible through the perception of the other, of his/her surrender, certainty, and fear. Teachers, doctors, and judges sometimes achieve this when they dwell on incriminating or absolving facts. In literature, in Les Miserables, we have the Abbot forgiving Jean Valjean. In Cinema, in The Professor and the Mad Man, we have the great love encounter of the widow and the delirious murderer of her husband. Perceiving the other, rescuing him/her from the quicksand or scrambled vines in which he/she seems very unlikely, as he/she disappears, cannot be perceived: this individual is swallowed by what hides him/her and makes him/her disappear.

For those who are victims of their own acts, it is always impossible and improbable to accept themselves and to forgive themselves. When it happens to be accepted and forgiven by the other, it is like a whirlwind that takes place, also resembling a tsunami that consumes and destroys everything. In guilt experiences in which impotence is covered, neutralized, being forgiven extinguishes guilt and allows impotence to emerge in front of the other, of oneself and of the world. It is a terrifying process, it leaves the individual raw, exposed, with nowhere to lean on. Feeling impotent, uncovered, without camouflage, without justification, and without excuses is like breaching rules and standards that allow a minimum of adequacy and survival. Being vulnerable, alone, helpless, and incapable of moving on generates an immense impossibility that extends from living with the other and with oneself to giving up. The feeling of being guilty, with its processes, was the protection. Devoid of this displacement, the individual finds fear, omission, the lack of condition to be in the world with others. There are countless everyday examples, such as the mother guilty of having a lover: if caught and absolved by her husband, she feels foolish and worthless, without rights. To be forgiven is to be destroyed, in this case, because of the disruption; guilt corresponded to the protection that covered her impotence, and that protection is now broken.

Guilt is protective, it hardens, it softens and touches everyone, it reissues everything, it allows new ways to save others and oneself, as well as it creates obstacles and persecutors who punish. When questioned, guilt leads to the realization of impotence in front of oneself, of others, of life.

In cases of nonacceptance and in situations of neurotic disorders, to be prevented, isolated, or alone is a pseudo-solution to difficulties and blame. In certain situations, due to pressure, discovering that the impossible becomes real, or possible, is a breach of certainty that stuns, takes away the support, leaves one without paths, without perspectives. Discovering what establishes certainties and what establishes guilt is the only way to be rescued from the dehumanizing eddies.