If the Subtle Seven fails to dissolve the partner into the surrounding environment, and the partner still presents themselves in front of the person in such a way that they cannot be ignored, the Subtle Seven radically changes its behavior and tries to adapt the partner to its needs. In this case, the partner stands out from the external environment (which did not happen in the examples above), but is not distinguished from the social environment, meaning they are viewed not as a unique individual but as a standard social object from which certain benefits can be extracted.

"It seems someone has appeared whom I can show off to!" exclaims the Dragon joyfully, turning the contact into a situation of shameless ostentation and expecting silent, or better yet, verbally expressed admiration for its merits from the social environment. If this does not happen, it can always dismissively say, "What a bunch of losers!" and then proudly walk away.

The Pig guards its interests. "What can I actually gain from this situation?" it thinks, and usually finds something for itself — or the contact is rejected as unpromising. The Pig's main focus is on gathering information and consuming energy in easily digestible forms. Here, the role of the other person cannot be overstated: horizontal energy flows between people are often perceived much more easily than vertical ones, that is, those coming directly to a person from the egregore. In intellectual circles, the Pig will inevitably mention Antoine de Saint-Exupéry and the luxury of human communication, even though they may be far from actual communication. A girl from the suburbs will flirtatiously shrug her shoulders and say directly to her suitor, "Oink! How are you going to entertain me?" An occultist, more cunningly, will latch onto someone else's energy like a vampire without uttering a bad word.

The Hasty One quickly jumps from one interesting topic to another, paying no attention to how interesting they are to the partner, or will geographically attach themselves to the partner: "Where are you going? Well, I'm coming with you" (passive option) or "I'm going where I need to go. Come with me" (active option), again disregarding any potential resistance to forced contact. Moreover, the Hasty One will easily interrupt the partner's monologue, not allowing the person to finish if they deem it uninteresting and feel it's time to move on to the next topic.

The Yellow distorts the image of the partner (and, when possible, their words) beyond recognition in a direction convenient for the individual, creating a multitude of misunderstandings, the aim of which is, among other things, to avoid focusing on the partner as such, while still managing to extract some benefit through indirect interaction. A typical tactic of the Yellow is to promise the partner intimate interaction of any kind, thereby initiating their activity, and then, having absorbed all the energy received from them, casually say into the space, "What are you getting so excited about? I really meant nothing, and personally, I don't need anything."

TheBlack displays, for example, the slogan: "You can't trust men," which a woman disillusioned with the strong masculine field proudly wears on her chest, boldly thrusting it into social space. It is clear that this challenge does not go unnoticed and puts potential partners into a very narrow behavior scheme that fully confirms the initial thesis of the Black. However, no differentiation among partners occurs, and it is practically impossible for the partner to break through the barrier of the Black to reach a personal perception of themselves.

The Snake fundamentally mocks and profanes any potential partner down to the level of a faceless crowd, whose representatives are equally boring, banal, and inherently uninteresting, except perhaps as subjects of mockery. The Snake's favorite tactic is to put the candidate for the owner's personal attention in their place: "cutting them down," "insectifying" them, and so on. This is easiest to accomplish by deliberately misaligning the partner's point of assembly with their own: thus, in response to a witty joke, the Snake might carelessly remark, "Ah, I see you're quite the wit," or feign outrage in response to a compliment about their clothing, saying, "What, am I not good enough?" (this is known in psychology as a non-complementary response).

The Gray stands on well-known positions: nothing good can happen in the world, and any new face will bring nothing but boredom and disappointment. Here, the password of the princess Nesmeyana is emblazoned on the person's chest: "No one can make me laugh," while on their back is her response: "And no one asked you to." It is very difficult to establish personal contact with such a person, although they may willingly (and skillfully) play a well-known psychological game with the group called "Why don't you... — yes, but," where the Gray presents a problem that society tries but fundamentally cannot solve.

Of course, the author cannot describe all types of interactions of the Subtle Sevens during personal communication among people. As usual, they limit themselves to a few characteristic examples. The reader should keep in mind that all these examples have a somewhat negative character, as in any case, subtle figures consume the energy (and information) intended for people, and ultimately, for their guiding egregores. There are, of course, behavioral variants where people consciously use their subtle figures to manipulate their partners, but more often than not, they do not realize whose forces they are actually using and what the nature of the reckoning will be.

The Dragon loves relationships of a spiritual teaching nature. In this case, it does not necessarily activate with the teacher, inflating itself beyond measure (which is also quite typical). Often, it is active precisely with the student, while the teacher is primarily influenced by the Yellow, Black, or Snake. It should be noted that joint meditations of subtle figures occur externally much more freely than among people: at that moment, the figures intertwine with each other, partially penetrate one another, or even sometimes merge into a synthetic figure, usually of a frightening appearance and size. The latter corresponds to strong low-energy flows, that is, meditations under the open control of Gagthungra, when rigid egregores exchange power, knowledge, and experience through people.

Practical training sometimes occurs under the battle of the Blacks, in which the Black of the teacher must win. However, more often, the Yellow or Snake activates in the student. It is much worse if the practical teacher uses the services of the Yellow, that is, misleads the students instead of providing them with honest knowledge. In that case, students involuntarily activate their own Yellows, deceiving and betraying their teacher whenever they can, (for example) not considering it a sin.

Friendship most often occurs as a joint meditation of similarly named figures, so one can distinguish seven types. The friendship of Dragons aims at mutual self-assertion, often at the expense of others (for example, the position "How much smarter we are than all of them"). The friendship of Pigs is a meditation aimed at jointly and harmoniously consuming all edible energies of the external and internal world — a sadly common form of companionship. The friendship of Hasty Ones involves running around together and mutual "winding up", that is, increasing the internal rhythm. The friendship of Yellows is a coordinated mutual deception, or traveling together through the distorted worlds of Fokerm — drinking buddies. The friendship of Blacks involves a joint meditation on malice, strength, or, conversely, cowardice. The friendship of Snakes is also a very common type of meditation involving coordinated profanation of reality or constant mockery of one another. And finally, the friendship of Grays is "Let’s be bored together", which is very common among older people who absolutely do not want to do anything except criticize the youth for their wildness and the government for its helplessness.

Of course, there are other types of friendship based on meditations between Dragon and Snake, Black and Yellow, and so on. The reader will likely find them easily in their immediate surroundings.

Next, we propose to discuss the influence of the Subtle Seven on the intimate relationships of partners.

The sexual frustration of modern civilization, caused by unsatisfactory meditations during sexual contacts, leads society to seek ways to enhance them (instead of raising the level of vibrations). And the issue is raised to a higher level, that is, it begins to be addressed by the Royal Seven. Partners receive their conclusions and recommendations not only through the press and television but also directly in the form of texts from personal subtle figures. These texts are so similar among different people that the author, as an exception, puts them into the mouths of the Royal Seven. And if they do not resonate in the reader's soul, then they are at a very high level of development or have yet to realize something within themselves.

"You can't sleep with all women," says the Royal Dragon, "but you must strive for it unceasingly." "If you don’t appeal to at least one man, you are not a woman at all," warns him of the fairer sex.

"The main pleasure is the sexual experience," advises the Great Pig, "and it would be foolish to miss the chance to experience all the facets and shades when joy in our lives is so rare and fleeting."

"It’s all about variety," insists the King of Hasty Ones, "quality lies in quantity: positions and partners!"

"The best of meditations is sexual," dreams the Yellow King, "and if you take it as it should be, you’ll completely take off."

"A woman (a man) must be yours," states the Black King. "You must take her (him) right by the causal spot, and any resistance is pointless!"

"The foundation of sex is temptation, and the thinner, longer, and deeper it is — the more sensual it becomes," purrs the Great Snake, alluringly curling its body, "and there’s no need to call everything by crude direct words; let’s come up with our special language: strawberry, treat, marshmallow for men, and little meringue for the girl..."

"Abstinence is the foundation of sex, explains the Gray King, and if something happens, no-no, let it be slow and mournful, like at the funeral of a beloved aunt."

And as a result, the most intimate meditation, at the very beginning of which both Subtle Sevens must sharply reduce in size and be quieter than water and lower than grass during its continuation, turns into an arena of an astral circus, where Dragons and Blacks measure strength, or where Yellows drunkenly ride on Pigs, or (the last phase — sex for health) Gray individuals lazily kiss. However, fearing accusations of pornography, the author ends the discussion of this tempting topic.