Feeling unhappy, depressed, not knowing what to do or how to cope with everyday life are constant experiences in a human being's life when they don't accept themselves as a result of possibilities and impossibilities.

Being in the world with others stems from cultural, social, economic, and family configurations. This is the basis on which everything is built. And from there, satisfactions, dissatisfactions, adaptations, maladaptations, revolts, and maladjustments are structured. By confronting what frustrates, change is achieved. When we put aside what is unpleasant, what is frustrating, and dedicate ourselves to conquering what we lack, what we desire, we also begin to look into the abyss that is the lack of a way out, the absence of salvation, the attempt to reach what would take us to other places, to other landscapes. It's the non-acceptance of limits creating magical solutions that create hurt, resentment, fear, and dissatisfaction.

This whole process is sponsored and directed by the person themselves, who is the collector of these unrealized and battled experiences and desires. It's the maladjustment, it's the problem, it's the despair, the fear, the boredom, varying according to the persistence of impossibilities and difficulties. That's when the problem sets in: panics, phobias, maladjustments, anti-sociability as much as passivity, excessive sociability due to the need to show off and occupy space, or to observe the limits of desires. This is, in general terms, how human adjustments or maladjustments lead to what is conventionally called neurosis.

In this panorama, seeking or offering psychotherapy means seeking a solution to problems, to the delusions of depression, violence, and fear, in short, seeking a solution to the individual's maladjustments with himself, with his family and society, with his world.

Unfortunately, it's often said that the therapeutic process proposes and should achieve ego strengthening, and makes maladjusted individuals trust, believe in themselves more, and perceive themselves as capable of life, of pleasure, and joy. This is a misleading proposal, a magical vision. To strengthen the ego is to strengthen all imprisonment to contingencies, to limits, because the ego, the self, is a reference point, a positioning, a frozen summary of possibilities and needs. It is an archive, and so the perception of the self is always made in the past referential, in the context of memory.

Consequently, to strengthen the ego is to deny the present, to live in the past or the future in pursuit of goals or objectives. In this sense, strengthening the ego also strengthens self-referencing, isolation, and the impossibility of relating to what is in front of you, as you seek to fulfil frustrated desires and aspire to realise dreams.

The ego, the self, is an archive that needs to be questioned, updated because it is responsible for positions, rules, and a priori. Everything passes through the seal of the ego, the self, creating borders, walls, and separations. In this way, the possibilities for relationships are limited by the ego's reference points, the self's needs, and these are the guiding maps for behaviour.

In the context of massification, survival, and the misery that plagues a third of the planet, what happens to people? The possibilities for relationships are reduced to the search for food, for example. This goal becomes the identifying structure of being. To eat is to be. Addicts, positioned in drugs, sex, food, and work, reduce the possibilities for relationships and anchor their being. There is no transformation because the possibility of a relationship remains unchanged, fixed in their desires. These radicalized examples are being used to emphasize that being, the possibility of relationship as human essence, is the very human condition and aptitude. The human drama begins when the possibilities of relationship become restricted, limited to survival. Hunger, oppression, violence, in short, the most diverse forms of slavery, reduce the possibilities of relationships, impoverish the being.

Psychotherapeutic treatments should be aimed at transformation. For this to happen, it is necessary to question limiting factors, everything that positions you. Psychotherapy must question the primacy and active superiority of the ego, of the self - an archive of fears, roles, abilities, and inabilities. This is what must be questioned, transformed, because the processes responsible for the structure of identity are an expansion of the ego's positionings.

The process of identifying with the ego, the self, and its entire socio-cultural context transforms us into representatives of constituted orders. We feel accepted, valid, good, or we feel disregarded, despised, bad. Contextualizing ourselves in this evaluative process of identification is an impoverishment of being. Experiencing this always creates psychotherapeutic demands, since, in this context, the possibilities of relationships are transformed into the need to maintain relationships, the need to survive.

Giving up desires, points of refuge and support, questioning purposes, is what allows us to change, to transform, to leave the state of a failed, abandoned individual and start to make changes. This is how it's possible to be in the world with the other in the face of turmoil or paradisiacal landscapes. This is how acceptance of what exists is structured, responsible for the acceptance of limits and expansions.