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None of us has a firm grasp on the nature of reality. Most of us dont even know who we really are. Our view of the world is for the most part, a restrictive one and because our views of ourselves and the world around us are so ingrained, we rarely notice how limiting they are. Because they are so pervasive, they become much like diluted background noise, much like the air that we breathe. The Enneagram of Personality is represented by a nine pointed symbol that can help us become more aware of what and how we are. It describes nine Enneagram typesessentially nine ways of being. Often called fixations, these nine ways of being can show us what it is that we dont readily see in ourselvesways that are not quite in touch with our real selves. Our fixations are primarily defensive in nature and arise as we attempt to negotiate a world which feels threatening to us when we are young and vulnerable. They are thus basically compensatory, and once they are established become automatic and mechanical. While they help to protect us when we are young, they continue to exist long after they have served any useful function and they serve to disconnect us from our true inner selves. It is not clear why we acquire the precise fixations that we develop; they seem to arise from some combination of innate predispositions, early conditions surrounding our nurturance and, perhaps, spiritual conditions which we do not entirely understand. But, because these ingrained strategies for negotiating the world are rigid, and

developed to serve the needs of ourselves when we are immature, they cannot serve as effective means for negotiating life. They lead to pain, suffering and unhappiness. If we are able to tap into our inner strength, our motivations become pure and our actions truly effective. The Enneagram also describes our unique strengths. The nine different ways of being, or energies, all have both negative and positive aspects contained within them. When we are unbalanced, we are stuck in distorted views, and act in accordingly distorted, limiting ways. When we are more balanced, we are more in touch with the real self, often referred to as our essence. We are then less limited in our approach to experience. We are more closely in tune with actual reality, and the gifts of our enneatype start to manifest. Each of us has all nine energies within us, however, one of these energies will be dominant and will manifest in type specific ways. This makes the Enneagram a great tool for trying to understand ourselves and for trying to understand other people, especially when others appear to be so different from ourselves. G.I. Gurdjieff was the first person on record to introduce the Enneagram symbol to the public. Later, Oscar Ichazo used the Enneagram to present his Arica Theory, the source from which the Enneagram of Personality was developed. Since then, many people, such as Claudio Naranjo, Helen Palmer, A.H. Almaas, Don Riso and Russ Hudson, have given their own interpretations and discoveries related to the system. This site was constructed to provide some basic information, as well as some harder to find information. On the left, you will find a menu of links for enneagram type descriptions, instinctual subtype descriptions, historical insights, and reference materials. This site will continue to grow with more information in the future. Look forward to articles on topics such as wings, lines, and enneagram movement. This is a beginning. We hope you enjoy exploring the site. info from the underground This site is a member of Web Ring. To browse visit here <http://ss.webring.com/navbar?f=l;y=oceanmoonshine;u=defurl>. ***(This site is non-profit, educational, and informational. The material presented is a result of the authors personal interpretation of the subject matter. We are in no way affiliated with any official School relating to the Enneagram).***

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Type Descriptions
Enneatype One
Type Description People of Enneatype One are idealists. They are idealists in the sense that they bring to all of their experience an implicit sense of how things should be. This sense of an unmet ideal permeates the Ones experience of the world. It is as though they were simultaneously aware of how things are and of how they should be. Since reality as the One perceives it, and the ideal as the One conceives it, very infrequently coincide, Ones experience reality as being essentially flawed and approach it from a standpoint of frustration. Ones are people of action and therefore tend to deal with their belief in the worlds inherent imperfection with the deep seated conviction that something ought to be done. The flaws should be fixed; the system reformed; the sin expurgated. Some Ones, like Martin Luther or Mahatma Gandhi, are leaders and reformers in the classic sense, but virtually all Ones have a pronounced streak of perfectionism, a perfectionism which is active; it seeks not just to judge but to fix. To be sure, other types can have perfectionistic streaks, but the Ones perfectionism is more than a quirk; it is a central compulsion, and while it may not extend to all areas of the Ones life, it will be very much front and centre in those areas upon which the One has chosen to focus. And Ones are people who have a highly developed capacity to focus; they are disciplined people who can attend to their jobs while steadfastly refusing to be drawn into distractions. Ones generally have a fine eye for detail and are typically quite skilled in at least a few key areas. They are people who can commit, who will follow through; they are people who will do what they see as their duty. Ones are dedicated, competent and conscientious and they know how to persevere. They are people of principle who can be counted on to do what they say they will do. Ones are not only aware of the flaws they see embedded in the very structure of reality, but also, by extension, of the flaws they see in others, and more importantly of those they find in themselves. This is naturally not an easy dynamic for the type One individual, or for the intimates in a Ones life, especially as Ones tend to focus their reform efforts on those they love. Ones tend to worry about those they love, and they feel it is their duty to help others achieve the excellence that the One believes them capable of achieving. These reform efforts are a sign of the Ones love, but can, paradoxically, cause others to feel unloved, as though they were simply never quite good enough for the One. For obvious reasons, this can be a particularly difficult dynamic for the children of type One individuals. On the positive side though, Ones are loyal and dedicated. They will sacrifice for those that they love. They will not abandon those who have been placed in their charge. Of course, as mentioned, Ones are quite hard on themselves also. They tend to feel guilty for not quite measuring up to their own impossible standards, and are frequently somewhat impatient with the many little flaws that are inherent in being human. On the high side, Ones can approach this with a kind of self-deprecatory humour, which gives them perspective and which breaks the tension. Ones know they are sticklers and can sometimes see the humour in it all. On the low side, the Ones frustration at a world which is imperfect, and with themselves for not measuring up, can lead to a stance of anger and resentment against a world so poorly made. For this reason, in the traditional enneagram, anger is considered to be the distinctive passion or vice of type One. Oscar Ichazo

succinctly defined this anger as a standing against reality. When the type One personality is sufficiently unbalanced, it approaches each situation and each individual as being not good enough. When the unhealthy One brings a reforming energy to this sentiment, the punitiveness of their superego is turned outward. They can become frankly aggressive, even in extreme cases violent, and they can then readily justify their excess as being necessary, as being for a good cause. The Ones anger usually exists in a quiescent state, but serves as the backdrop to all other emotional states and makes for a generally tense character. Ones tend to feel guilty about their anger. Anger is a bad emotion and Ones strive sincerely and wholeheartedly to be good. As the Ones superego is already over burdened, awareness of anger is usually vigorously repressed from consciousness. Others may be very much aware of the Ones anger, even as the One vehemently denies its existence through clenched teeth. (Introspection, especially in this regard, does not tend to be the Ones strongest suit.) In order to appease their punitive superegos, Ones generally maintain tight control of their tempers, and usually only allow anger to manifest in one of its less obvious permutations impatience, frustration, annoyance and judgmental criticality. When anger does break through into an overt expression, others can be impressed by the depth of the Ones self-righteous fury. Ones are generally serious people who find it difficult to relax and who often needlessly deny themselves many of the harmless pleasures of life. They are generally somewhat emotionally repressed, and, especially if male in our society, tend to see the active expression of emotion as a sign of weakness and a lack of self-control. They are sometimes uncomfortable with their sensuous side. As they generally have strong instincts, Ones dont always find sexuality to be an area of life that flows smoothly. This is undoubtedly exacerbated by a society that has sent conflicted messages to the Ones superego about sexuality, messages which imply that sex is dirty. Ones are susceptible to these sorts of messages and to all messages sent to them about how things ought to be. Ones tend to have been good boys and girls: young adults, eagle scouts and straight A students. Ones are doers. They are sometimes workaholics, but whether they are career oriented or not, are generally getting things done, whether this involves one of their hobbies or one of their causes. They are usually talented and have multiple interests, but often simply feel that relaxation is a manifestation of idleness and hence an indulgence which shouldnt be allowed. Ones are sincere. They seldom consciously adopt a social role and are uncomfortable with posturing or self-promotion. Although they are generally practical people involved in the world, they often have an endearing navet when it comes to those who are less principled and more duplicitous than themselves. They tend to be authentic. What you see is what you get, which does not imply at all that the One is superficial, but rather that the One is honest and not skilled in the arts of deception. Ones often command respect from others, even if it is only grudging. Ones may be exacting, but they dont ask from others what they would be unwilling to do themselves, and others generally recognise this and respond favourably. Integrity is a rare quality, but Ones more than all other Enneatypes strive to embody it, and often enough manage to achieve it, even if it is in their own flawed way. Integrity in its root meaning refers to a type of internal unity. (The word integerthe word which denotes a unit reflects this ancient meaning.) Ones, unless they are quite unhealthy, are not hypocrites; they do not wish to be at war with their own sense of what is right and wrong. They will act on what they see to be correct; when they integrate the emotional energy that they so often repress, their intellectual vision is

tempered with compassion and they cease to judge. Appropriate compassion clarifies their vision; when they feel with sensitivity, they see with precision. When healthy, Ones are the most noble of all Enneatypes. Their perfectionism becomes coupled with kindness and a gentleness of spirit. Their judgment is tempered by mercy. There is even a regal quality to the healthy One. Ones with a Two wing tend to be warmer and more emotionally expressive than those with a Nine wing. They are more extroverted and somewhat less self-restrained. They can frequently be found in the helping professions. A dominant Nine wing often manifests in the need to withdraw under stress and as an ability to merge with chosen activities. Ones with the Nine wing frequently love nature, as they find there the perfection they so deeply admire. It is not without reason that Henry David Thoreau is frequently typed as a One with Nine. Type Exemplars It is not uncommon for Ones to be intellectual. Biographies of the great German philosopher, Immanuel Kant, indicate that he was very likely an Enneatype One. Plato, and the Stoic philosopher Epictetus, likewise seem to have been Ones; certainly their philosophies manifest type One concerns. Not all type One philosophers were careful thinkers however: consider Ayn Rand. As indicated earlier, many reformers are Ones. In addition to those already cited, Joan of Arc comes to mind, and on the scene more recently, Ralph Nader who organised a team of young idealists who were appropriately termed Crusaders. While some reformers buck the system, many, such as John Paul II, are conservative. Some are even reactionary; Osama bin Laden is a chilling such example. Or consider, for that matter, St. Paul, whom Nietzsche accused of harbouring resentiment. Henry David Thoreau, naturalist and author of Civil Disobedience which would later influence Gandhi, was a One, as was Gandhi himself. Authors include Flannery OConnor, George Bernard Shaw, Samuel Johnson and Noam Chomsky. It is not uncommon for Ones to be drawn to politicsAl Gore, John Kerry, Michael Dukakis and Hillary Clinton are obvious examples, but not all Ones are so wooden. Rudi Giuliani is a good example of a more passionate type One politician. Some actors are Ones: Henry Fonda, Emma Thompson, Diane Lane are Ones, as was Gregory Peck and Pecks fictional Atticus Finch from To Kill a Mockingbird. And musicians as diverse as J.S. Bach and George Harrison. The famous journalist, Edward R. Murrow was a One. There is still a small plaque in the lobby of CBS headquarters in New York City which contains the image of Murrow and the inscription: He set standards of excellence that remain unsurpassed. Also consider the recently deceased William F. Buckley Jr. On the broadcasting scene more recently, the very opinionated Keith Olbermann. Also, the thoughtful Fareed Zakaria. Also, the attorney for the prosecution: Patrick Fitzgerald, a clear type One.

Other fictional examples of type One include Mr. Spock, who is sometimes mistaken for a Five, Dostoevskys Grand Inquisitor, Aragorn from the Tolkien trilogy, and King Peter from the Narnia chronicles, whose creator, C.S. Lewis was also a One. And, Mr. Darcy from Jane Austens Pride and Prejudice. Mr. Darcy describes his character in these terms: I have faults enough, but they are not, I hope, of understanding. My temper I dare not vouch for. It is, I believe, too little yielding, certainly too little for the convenience of the world. I cannot forget the follies and vices of other so soon as I ought, nor their offenses against myself. My feelings are not puffed about with every attempt to move them. My temper would perhaps be called resentful. My good opinion once lost, is lost forever There is, I believe, in every disposition a tendency to some particular evil, a natural defect, which not even the best education can overcome. And as we are on the discussion of fictional examples, a good case could also be made for typing God the Father as a One. Some Ones make good caricatures of themselves. Martha Stewart comes to mind, as does Miss Manners and the Church Lady. Possible Mistypes Ones can mistake themselves for Twos, especially when female, and when the wing is strong, but Ones are much more concerned with abstract principles than Twos, who are more feeling oriented, emotionally expressive and concerned with people than are Ones. It is not likely for a One to mistype as a Three although the converse does occur. Both types attempt to embody an ideal and Threes can sometimes seem perfect, acco rding to the prevailing value system. But, unlike Threes, Ones are frequently unaware of their image; it is often one of their blind spots. The relentless pursuit of perfection can take its toll and lead to depression. At such times a One can mistype as a Four. But Fours have a tendency towards self-indulgence when unhappy, whereas Ones are self-denying. Fours are comfortable feeling deep emotions; Ones are decidedly not. Too messy. Ones are often intelligent, independent and emotionally detached and can easily mistype themselves, or be mistyped by others, as examples of Enneatype Five, but however intelligent they are, Ones are primarily people of action, not thought, and they are far more comfortable adopting a leadership role than is the more withdrawn and reclusive Five. Even the most intellectual of type Onesconsider Plato in this regardwant to leave a tangible mark. Plato created the academy which survived for the better part of a millennium. Ones tend to worry and can sometimes mistype as Sixes, although the converse is probably more common. But Ones are far less self-doubting than Sixes; unlike Sixes, they are quite sure that they are right. This certainty makes Ones decisive, whereas Sixes are generally ambivalent. In addition, Ones are less affiliative than most Sixes and their decisions are not likely to be reached by seeking group consensus. Ones do not mistake themselves for Sevens, although Sevens might well find that they themselves have a perfectionistic streak. Sevens tend to have problems with immaturity however, and Ones are very much the adult. Ones are frugal, sometimes to a fault; Sevens tend to be spendthrifts. Ones

have a hard time having fun; Sevens usually find a way to enjoy themselves, even in the midst of hardship. Ones can be quite dominating, like enneatype Eight, but Ones dominate in service to an ideal and lack the Eights expansiveness. Eights are more visceral than Ones; Ones generally have a more cerebral orientation than do Eights. Ones tend to consider themselves to be morally superior to their opponents; Eights to consider themselves to be more powerful. Ones are more prissy that Eights; Eights more tactless and crude than Ones. Finally, if the wing is especially strong, Ones and Nines might cross-type, but Ones are far more judgmental and have a much harder time relaxing than Enneatype Nines, who are generally far more laid back. Ones seldom have a hard time expressing their opinions or making their requirements known, whereas Nines frequently struggle with self-assertion.

Enneatype Two
Type Description People of Enneatype Two are essentially related to other people, and they relate to them from a standpoint of helpfulness. Twos have a built in radar for what the other might need, and they see themselves as the correct person for satisfying that need. This places Twos, even though they are serving others, in a sort of one up position with respect to those they are serving. Twos see themselves as being not only strong enough to care for themselves, but able to care for others as well. They want to occupy a central position in the lives of chosen others, and they accomplish this by being indispensable. From the standpoint of the Two, it is always others who are needy and dependent, not the Two. In reality, the situation is a bit more complex, as Twos also have needs. They need to be appreciated; they need to be needed; they need to receive a considerable amount of attention and gratitude. Twos are warm people. They are emotionally demonstrative and are generally comfortable with the physical expression of emotions. They place a very high value on their personal relationships and devote an enormous amount of time and energy to them. They tend to be practical people who thrive in the hands on helping professions such as teaching, nursing and counselling. Metaphorically speaking, the Two is not afraid of rolling up the sleeves and getting the hands dirty. Twos are also drawn to the role of parentspecifically what we traditionally think of as the more nurturing, mothering role. This is true whether the Two is male or female, although these qualities will typically be societally reinforced in female Twos and somewhat suppressed in males. Twos are often seductive in their presentation. This might seem at odds with the description of Twos as being mothering, but both seductiveness and nurturing are manifestations of the same unconsciously manipulative desire to find a way to engage the others attention. Seductive Twos are often performers or entertainers; they simultaneously give their performance while receiving the adulation of their audience. Twos who adopt the seductive approach are often competitive with members of the same sex and jealous of those they deem more desirable. This competitiveness is at cross purposes with the Twos desire to be admired for virtue however, so the Two tends to keep this dynamic in check and is frequently unaware of its existence.

It is entirely true that Twos are other oriented individuals who provide a great deal of nurturing and support to those in their charge. The Twos self-image of being giving and helpful is not at all without merit. Twos often serve as the social glue which, for instance, keeps the office staff informed of everyones birthdaythey are the ones who pass the cards around for others to sign. They are the ones who make sure that large families get together for reunionsthey cook the food and strongly encourage everyone to attend. In an increasingly fractured society, they are often the ones working indefatigably to make sure that everyone is cared for. The dark side of type Two revolves around their frequently unacknowledged need for appreciation. Twos dont simply give; they give to get. And what they want in return for their service is the undying gratitude of those that they serve and to have their self-image as being loving and selfless reinforced. They tend to overestimate the nature and extent of what they have given however, so that the ledger of debit and credit always seems to remain in the Twos favour. Twos tend to feel that, because they have extended themselves for others, gratitude is actually owed to them; they are entitled to it. When they dont receive what they feel is owed them, they can become bossy and manipulative, feeling entirely justified in being so, because they have earned the right and because their intentions are good. When Twos become truly unhealthy, they begin to fear that the love and appreciation that they so deeply desire will never materialise. Under such circumstances they can become hysterical, irrational and even abusive. Unhealthy Two energy can sometimes manifest in what is known as the classic co-dependent personality. Such Twos actively encourage dependencies in others so that they can feel needed. These are the Twos who are so solicitous of their children that their children are never allowed to grow up. They subtly encourage weakness in their spouses and friends. They want others to be weak so that they can feel strong and so that their ties to their intimates will remain uncut. Other Twos, when unhealthy, become dependent themselves. They find themselves the victim of a host of physical ailments which make them unable to care for themselves. Such Twos, then, require that others pay them back for all that they have done. Nothing is ever enough. In the traditional Enneagram, Twos are believed to manifest the vice of pride. Pride, in this context, seems to be a technical term which indicates that the Two has, and needs to maintain, a distorted image of him or herself as being good, kind and loving. The Two will strive to maintain this self-image even in the face of enormous evidence to the contraryand if the Two is unhealthy, there will be plenty of evidence to the contrary. Ichazo describes this psychic mechanism as ego-flat (ego-flattery). Sometimes this term is construed as indicating that the Two is prone to flattering others. Twos sometimes do flatter others, but, as the Twos underlying programme is to give in order to get, the ego most in need of flattering here is actually the Twos. Being unlovable is the Twos deepest fear, and Twos generally will simply not allow into their consciousness any evidence that contradicts their positive self-image as being loving and giving. Unhealthy Twos then, are masters in the art of selfdeception and something of this quality attaches to all Twos who have not consciously worked to see through it. Twos are likely to object that they do not in fact give to get. They give out of t he fullness of their hearts. There is indeed some truth to this, but it is only a partial truth. Twos are not consciously aware of their need for appreciation, of their need to be needed. And it is true that when they give, they are fully attending to the other person; they are trying to be helpful. Because they are focusing

on others, they are, and tend to remain, unaware of their own neediness, while those in the Twos life will often be very much aware that the Twos giving is not entirely selfless. The truth is that the Twos programme of giving to get is, like all of the Enneagram programmes, largely unconscious. One of the benefits of learning the Enneagram, perhaps the central benefit, is that it can enable us all to become more aware of the unconscious agendas that underlie much of our behaviour and determine much of our fate. Healthy Twos are truly loving and gentle. They offer the love and support that all human beings consciously or unconsciously need in order to be whole. The religions of the East pay homage to this ideal in the image of the bodhisattva, who renounces entering into Nirvana so long as even one sentient being remains in the realm of suffering. Kwan Yin, the bodhisattva whose compassion inspired the Chinese for centuries, was undoubtedly a Two. A good case could be made for typing Jesus of Nazareth as a Two as well. His love of children, the helpless, the downtrodden and overburdened is, at the very least, reminiscent of type Two energy. (Perhaps this represents Christianitys way of paying the often unappreciated Feminine principle its proper respect. Only a feminine divinity wishes for the meek to inherit the earth.) Twos with a One wing tend to be more emotionally restrained than those with a Three wing and are frequently attracted to causes as well as people. Something of the idealism of type One attaches to their giving. They can become self-righteous if they are unbalanced or dont receive the appreciation which is their due. Twos with the Three wing are more expansive, ambitious and image oriented than those with a Two wing. They are frequently competitive but are also extremely generous with their time and energy. Type Exemplars Many of the saints in the Catholic pantheon are undoubtedly Twos, but Mary Magdalene stands out in this regard (but not Jesuss mother who was likely a Nine). While all others were looking to Jesus as their saviour, Mary recognised that Jesus was tired and in need of a bath. More recently, Mother Teresa is frequently cited as a Two. The recently deceased playwright (and feminist) Wendy Wasserstein was a Two. In her obituary, the New York Times bemoaned the fact that, in addition to losing a talented author, New York City had lost a genuinely nice person. Monica Lewinsky: her giving nature almost brought down a government. As indicated above, many performers are Twos. One such is Dolly Parton. Billie Holiday is another. On the road, she was always the one who sewed and cooked for others. She was everyones confidant and protector, even as she neglected her own needs. Also, John Denver. Comedians Bill Cosby and Will Ferrell are also Twos, as are actors John Ritter, Kathy Bates and Alan Alda. Some Twos turn their compassion to larger social causes. Archbishop Desmond Tutu was one such; he frequently reminded his followers of the need for reconciliation even in the darkest of times. Some Twos combine their capacity for nurturing with a well developed intellect and utilise the latter in service of the former. The paediatrician and child advocate T. Berry Brazeleton is one such

example. His books have been designed to provide comfort for children and their mothers alike. James Dobson is another specialist in child psychology whose One wing and connection to Eight is quite apparent. Famous chefs Emeril Lagasse and Julia Child are Twos, and many Twos do, in fact, love to cook. Not all Twos have a profession that one might think typical. Consider Magic Johnson for instance. ComedianWayne Brady. Fictional examples include Sesame Streets, Big Bird, Star Treks Dr. McCoy and Marie Barone from Everybody Loves Raymond. Marie exemplifies the classic Jewish mother syndrome without actually being Jewish. Possible Mistypes Twos can mistype as Ones, especially if the wing is strong. Male Twos are somewhat more likely than female Twos to mistype in this way as type Two qualities are typically encouraged more in females than males. Twos are more feeling oriented and emotionally demonstrative than Ones however; Ones are more likely to be motivated by principles of abstract justice and are far more emotionally restrained than Twos. Twos and Threes can cross-type, especially when the wing is strong. Again, it is more likely for a male Two to mistype in this fashion. Threes, however, are far more oriented to competency issues than are Twos and can much more readily put their emotions on hold, when necessary, in order to get the job done. In addition, Threes tend to be more ambitious and focused on their personal concerns than the is more other oriented Two. Twos might mistype as Four, especially, if they have artistic inclinations or believe themselves to be depressive. These qualities are not confined to Four however. In general, Fours are much more withdrawn and introspective than is the other focused Two who is frequently unaware of underlying motivations. Twos and Fives are not likely to mistype. Such a mistype could occur if the Two was intellectual. It is not uncommon for Twos to be attracted to teaching and some intelligent Twos are successful academics. Intellectual Twos who mistype as Five however, are likely unaware of how deeply motivated they are by the desire to serve others. Fives pursue knowledge for its own sake, and while they might very much enjoy teaching, they tend to keep some distance between themselves and others. Twos are far more emotionally expressive and drawn to service than is the more reclusive and withdrawn Five. Twos and Sixes commonly mistype, although it is more common for the Six, especially if female, to mistype as a Two than the reverse. But Sixes suffer from ambivalence, whereas Twos generally know exactly how they feel and what they want. Sixes are far more likely to suffer from self-doubt than is the more self-assured Two. Twos and Sevens are both generally extroverted and generous and can sometimes cross-type. But Twos are primarily feeling oriented whereas the more mercurial Sevens are oriented to thinking. Twos are far more helpful to others than is the more self oriented Seven; Twos are more likely to

follow through on promises of aid whereas Sevens have sometimes moved on. Twos are primarily oriented towards their relationships; Sevens towards their activities. Twos can be quite bossy and could conceivably mistype as Eight. But Twos are far more emotionally vulnerable than is the much tougher Eight and Twos only resort to bossiness under stress and when less direct methods fail to produce the desired results. Twos are far more likely to engage in manipulative behaviour than are Eights who are up front about where they stand and what they want. Twos and Nines might cross-type, although it is far more likely for Nines, especially those who identify with a nurturing role, to mistype as Twos, than for the reverse to occur. But Nines are selfeffacing and humble; Twos are proud and have a strong sense of their self worth. Twos under stress become domineering; Nines under stress tend to withdraw. Twos are quite strong willed; Nines struggle with self-assertion.

Enneatype Three
Type Description People of Enneatype Three are adaptable, ambitious, self-confident, focused, success oriented and image conscious. Threes thrive on the admiration of others and will pursue success in order to achieve it. They tend therefore to be highly socially aware and attuned to how others perceive them. Indeed at a very deep and largely subconscious level, Threes feel as though they need to see themselves reflected in the eyes of others in order even to exist. At the very centre of the type Three fixation then, is a fundamental confusion about the relationship between appearance and reality, image and substance, who they are and who they are taken to be. Threes are people who adopt an ideal of success and attempt to embody it. This ideal frequently comes from their parents, and many Threes unwittingly live out their parents unlived lives. If the Three is less connected to the parents, or for some reason finds other influences more compelling, the ideal will be drawn from the broader culture. As modern western culture is pluralistic, there are many possible ideals from which the Three might choose. Whichever ideal is chosen however, it is something which, by its very nature, is approximated by just a few. Threes are therefore forced to compete. Threes tend to pursue their chosen ideal with zest, determination and focus. They believe in their innate abilities and are optimistic about their prospects. They tend to be good networkers and know how to rise through the ranks. They know how to present themselves, are socially competent, generally extroverted, frequently charming and sometimes charismatic. Many Threes subtly and even unconsciously alter their self-presentation to appeal to the particular person or audience with whom they are engaging. The problem is that in the process of doing so, they sometimes lose touch with who they really are. Threes frequently are successful, at least as defined by their chosen system of values. They tend to be doggedly determined and are not easily deterred by failure. Lance Armstrong, whose success has even managed to be inspirational, is a good case in point. But while Threes do tend to be successful, sometimes even extraordinarily so, they are often secretly afraid of being or becoming losers. It is almost as though they were afraid of being found out. Some Threes actually self-destruct when

they achieve overwhelming degrees of fame or fortune. It is as if they realise how disconnected they are from their grandiose image, how false and phony it all is, how poorly anyone really sees them, how alone they actually feel even in the company of those who treat them with adoration. Elvis Presley is a striking example of this phenomenon. It is not surprising then that Threes can sometimes find intimacy difficult. Their need to be validated for their image often hides a sense of shame and confusion about who they really are. The dilemma for Threes is that if they dont achieve their goals, they tend to devalue themselves as persons; if they do achieve success, Threes can begin to wonder whether they are truly loved for who they are, rather than for what they have achieved or how they appear. Threes tend to be large hearted, generous and likable, but they are often difficult to really know. Threes get in trouble when they confuse true happiness, which depends on inner states, with the image of happiness that they so easily project. When Threes are out of touch with themselves, it is as if they had an inner checklist to determine the extent of their well being: good jobcheck, attractive spousecheck, beautiful childrencheck. Threes can sometimes manage to convince themselves that they are happy because they have achieved the external markers of happiness, such is their disconnect from their true selves. When this occurs, Threes ignore the inner promptings of their heart which tell them that something vital may well be missing. Beneath the faade, many Threes hide a sense of meaninglessness. They are prone to identity crises and are sometimes depressive, although they seldom allow this to show. The attainment of the image never quite satisfies, and the greater the disjunction between the Threes image and who they feel themselves to really be, the more likely the Three is to experience psychological disturbances of various kinds. Traditionally, Threes are said to harbour the vice of deceit. This vice doesnt necessarily refer to dishonesty in the conventional sense, and certainly many Threes are ethical in that sense of the term, although some, of course, do adopt lying as one means of furthering their ambitions. The central deception of the Three however, is that which the Three engages in by mistaking the image he or she projects, for the reality of an inner life, and for seducing others into making that same mistake. There is an important sense in which the core fixation of enneatype Three is a part of the universal condition of all human beings, or at least of all who still identify with the ego rather than the essential self, with the images we project rather than the substantial beings we are meant to be or becomevirtually all of us that is. The primary types of the EnneagramThree, Six and Nine, are representative of core fixations at the heart of the human condition and are hence universal. It is the fate of enneatype Three to be forced to confront the question of the true nature of the self most directly and most intimately. Healthy Threes manage to embody valuable ideal qualities without losing contact with their depths and they inspire and encourage others to live up to their own individual ideals. They are generous with their time and energy and are willing to help others actualise their potential. They take on leadership roles without any desire to dominate or enforce an abstract ideal; they lead from the heart. They have a healthy pragmatism; they enjoy the things of the earth and want others to share in them as well. When they become unhealthy however, Threes can turn into a human doing. They immerse themselves in activity in order to distract themselves from their growing sense of inner emptiness. Increasingly cut off from their depths, they become glib and superficial. As they descend into narcissism, they can become cold blooded and ruthless in pursuit of their goals. The once

optimistic Three becomes cynical and nihilistic; unable to believe in themselves, they are unable to believe in others. Threes with the Two wing are warmer and more people oriented than those with a Four wing. They are generous and expansive and usually have a large number of friends and acquaintances. Classic extroverts, they intuitively know how to connect with others at an emotional level; they tend to use this ability to further their personal and professional goals. Threes with the Four wing tend to focus their energy on projects rather than people, although they still have a fair amount of social energy. The introspective energy of the Four wing is difficult for the Three to integrate. Consequently, Threes with a Four wing sometimes attempt to escape its pressure by way of workaholism. They tend to be more conflicted about matters relating to intimacy than Threes with a Two wing. Type Exemplars Many leaders have been Threes. A good case can be made for typing the biblical Moses as a Three, although not Charlton Heston, whos an Eight. Pericles was a Three. The American presidents George Washington and Bill Clinton were Threes. Governor Arnold Schwarzenegger, former Mr. Universe, is a clear example of a Three who reinvented himself in midlife when his earlier profession was no long a viable option for him. On the scene more recently, is Condoleezza Rice. Also, physicians Mehmet Oz, Deepak Chopra, and Sanjay Gupta. Authors Gail Godwin, Truman Capote and F. Scott Fitzgerald were Threes, with Fitzgerald portraying classic Three concerns in his novels. Andy Warhol was an artist whose work also strikingly demonstrates the type Three concern with the nature of image. Newscasters are frequently Threes; such are Anderson Cooper, Diane Sawyer, Jane Pauley, Brian Williams and the recently deceased Peter Jennings. Also talk show host Oprah Winfrey. Many entertainers have been Threes. In addition to the already cited Elvis, Whitney Huston and Jennifer Lopez come to mind, both of whom, like Elvis, suffered emotional crises subsequent to achieving great fame. Also, Madonna, Shania Twain, Paul McCartney and Sting. David Bowie is another, quite versatile and elegant in his presentation. Ken Wilber is quite a good example of how an intellectual Enneatype Three can be mistyped as a Five. Wilber is far too comfortable with name dropping and self-promotion and having his picture taken to be a Five however. The physicist Brian Greene and the late Carl Sagan are also examples of intellectual Threes. Many actors are threesTom Cruise, Brad Pitt and Robe Lowe come to mind, but also Ben Kingsley and Jennifer Connelly. Many famous athletes are Threes: Tiger Woods, Michael Jordan, as well as baseballs Derek Jeter, Hideki Matsui and Alex Rodriguez heck, half of the Yankee Baseball team are Threes, as is the overall Yankee persona.

Fictional examples include Hercules and Odysseus and Star Treks Captain Kirk (as well as William Shatner who plays him). Possible Mistypes Threes and Ones are both oriented towards an ideal, detach from emotions under stress and can be workaholics. Typically, it is Threes who mistype or are mistyped as Ones. But Threes are much more comfortable with self-presentation and self-promotion than are Ones who often find these things to be difficult or impossible. Ones are seldom as acutely aware of the image they are projecting than are Threes. Threes and Twos can mistype, especially if the wing is strong. But Threes tend to be more ambitious than the more other regarding Two, and while Twos can be very competent, they have a much harder time putting their emotions on hold to get the job done; Threes can detach from their emotions more readily. Elvis Presley is a Three who is commonly mistyped as a Two because of his generosity and large hearted energy, but his most central problems centred around his concerns with image, and he had difficulties establishing truly authentic intimate relationships because of it. Threes can mistype as Fours, again, especially if the wing is strong, but Fours are much more introspective and emotionally aware, even emotionally self-indulgent when unhealthy. As Threes become unhealthy, they increasingly detach from their inner states and become less emotionally aware. Both types can suffer from depression, but Threes much less so than Fours, and when they are feeling low, they tend to consider it a sign of weakness and try to work it off. Jackie Kennedy Onassis is a good example of a Three who is sometimes mistyped as a Four, because of her elegance and sometimes even mistyped as a Five, because of her detachment. Both traits can be accounted for by recognising the fact that she was a Three. As indicated above, intellectual Threes can mistype as Fives, although Fives recognise their selfconsciousness and are unlikely to mistype as Threes. Threes have an exuberant self-confident belief in their own abilities that doesnt come naturally to Fives. They can much more readily take on a leadership role and tend to be more self-promotional then Fives. Threes and Sixes can both be successful and image conscious, but Threes are far more self-confident and comfortable with self-promotion than Sixes. Sixes are more anxious than Threes and are not as optimistic about future prospects as are Threes. Threes and Sevens are both outgoing and talented, but Threes generally have an exceptional amount of focus whereas Sevens tend to be scattered. Threes care more about status than Sevens who are far more concerned with enjoyment than are the more serious Threes. Some Threes, like Eights, are dominating, and both Threes and Eights can be competitive, but Threes are far smoother than Eights who often enough adopt a manner reminiscent of a bull in a China shop. Threes are more concerned with appearance than Eights who sometimes even delight in confounding others expectations. Some Eights will even deliberately accentuate their crudeness as if to prove that they are unconcerned with others perceptions. Finally, Threes unlike Eights, are not concerned with domination as such but only as a means of achieving validation.

Threes and Nines can be mistaken if the Nine is unusually successful or the Three unusually depressed. Threes have trouble with authenticity however, whereas Nines have difficulty adopting social poses. Threes are much more self-confident than Nines, who tend to underestimate their own abilities.

Enneatype Four
Type Description People of Enneatype Four construct their identities around their perception of themselves as being somehow unique and fundamentally different from others. This deep felt sense of being different from or other than pervades the Fours sense of self, and functions as the basis for the Fours attempt to create a persona that properly reflects who they feel they really are. Fours are not content (or even able) to live out the role assigned them by their societies or their families; they selfconsciously search for an expression they feel will be truly authentic. Of all the types, Fours are the most acutely aware that the persona is a constructsomething which has been created and can thus be re-created. This is indeed the fundamental respect in which Fours are artists; they may or may not be artists in the conventional sense of the term, but all Fours have a sense that their identities are, in some respect, their own creation. Fours generally construct a persona and project an image which has flair or style. This style may be, for instance, one of casual elegance (shabby chic perhaps), or it may be more flagrantly counter culture, but whichever image is chosen, it will tend to bear the Fours own original stamp and will be an expression of the Fours current sense of self. There is a paradoxical quality to this whole endeavour. Fours strive for authenticity, for an expression of themselves which is true, but the image they portray is, by its nature, delusory, and inevitably fails to convey the true depths and complexity of the self. It also necessarily falls short of the Fours own personal ideal. This sense of perpetually falling short contributes to the Fours sense of inadequacy, as Fours feel that they are not only unable to live up to societys ideal but to their own individual ideals as well. This dynamic of striving and falling short is at the core of the Fours sense of shame, frustration and heightened feelings of self-consciousness. To be sure, Fours compensate for their feelings of inferiority with an equally strong sense of superiority. Fours tend to feel a sense of disdain for whatever is ordinary and for the common sorts of lives with which most people seem to content themselves. They tend to feel that their outsider status, their sense of style and their heightened sense of self-consciousness, confer on them a stamp of genuineness and class. Thus a feeling of being a member of the true aristocracy alternates with deep feelings of shame, and fears of being somehow deeply flawed or defective. The Fours inner landscape is thus complex, and their issues surrounding identity fraught with frustrations. There is even an enervating quality to the whole psychic drama, which, along with the Fours emotional sensitivity, contributes to the Fours characteristic need to withdraw. When Fours withdraw, they immerse themselves in their own mental landscapes where they are free to cultivate and analyze their feelings. In the realm of fantasy, Fours are not constrained by the mundane considerations which are the plague of everyday life; the inner life can thus become more real than the outer.

Fours are primarily emotional by nature, and of all the types, probably have the most complex palette of emotional states. While Fours are not blind to the facts and the supposed objective state of affairs, they tend to interpret reality at least as much in terms of its symbolic content and emotional resonance. John Keats, a Four, expressed this well when he stated: I am certain of nothing but the holiness of the hearts affections and the truth of the imagination. Fours are thus emotionally attuned to meaning, and this attention to meaning sometimes gives Fours access to a dimension of reality that others miss. Such insight might find expression in art, literature or music, but is often enough simply manifested in an idiosyncratic lifestyle which expresses the Fours own personal vision. When Fours are unbalanced however, their emotional sensitivity, which is generally accompanied by an introspective nature, can result in states of self-absorption or descents into melancholia or despair. Fours tend to inhabit their emotional states, making them often seem somewhat moody or temperamental. This emotionality feeds the identity issues which are at the core of enneatype Four. As Fours introspect, looking for who they really are, they encounter a constantly shifting play of emotional states emanating from a wellspring which seems to have an infinite depth. There seems to be no ground, no centre for the Four to hold onto. The true self cannot be found, so the Four shifts focus to the level of presentation and persona. Some Fours act out their emotional states in episodes of high drama, while others are more likely to withdraw, but as those in the Fours life are frequently unaware of the inner chain of connections which has given rise to the Fours current emotional state, there tends to be an unpredictable quality to intimate relations with Fours. Fours are often in search of the perfect lover, someone who will rescue them from their self-absorption, but as they have high expectations of lovers, suffer from a sense of shame, and easily feel misunderstood, love relationships seldom progress smoothly. On the high side, they are highly sensitive to the emotional states of those they love, are non-judgmental (of everything except bad taste) and are unafraid of looking at the dark side of human nature. They can therefore be highly supportive of friends and lovers. In the traditional Enneagram, Fours are said to suffer from envy. Fours often idealise qualities they find in others and then come to envy those same qualities. By a process known as introjection, they sometimes try to incorporate those very same qualities into themselves. This, in turn, once again, triggers the Fours struggle for authenticity, as the idealised quality is seen as basically belonging to the other. The envy that Fours experience is a fundamental manifestation of the Fours feeling of defectiveness and tends to be a recurring problem for type Four individuals until such time as they have learned self-acceptance. Often enough, the envy that Fours experience actually manifests as a longing a sort of wistful desire that they too be capable of the simpler sorts of happiness that others seem so readily able to achieve. When unbalanced, the Fours envy can take a nasty turn as unhealthy Fours tend to project their selfloathing outward. At such times, the previously sensitive Four can become spiteful and vindictive, feeling justified in being so because they have been misunderstood, and because they have suffered so terribly. As Fours have a well developed emotional intelligence, they know how to wound with words, and, when they are unbalanced, feel incapable of restraining themselves. They tend to lash out at the very ones who have been most supportive and who might be trying to help them. If this causes the Fours intimates to withdraw, the Fours abandonment issues are likely to be triggered,

resulting in a frantic attempt to re-ignite the relationship. This can become a recurring pattern in the life of an unhealthy Four. Fours sometimes masochistically cultivate their negative emotional states. They actually fall in love with suffering as they come to believe that suffering is a sign of their depth of soul. The idea of themselves as being melancholic can thus become a part of their idealised self-image, making it difficult to overcome. Bouts of self-indulgence and even dissolution are not uncommon, as unbalanced Fours feel justified in attempting to compensate for the general lack of pleasure that they experience in their lives. Rather than looking for practical solutions to their difficulties, Fours are prone to fantasising about a saviour who will rescue them from their unhappiness. Healthier Fours, on the other hand, are grounded in an identity much deeper than their currently chosen persona or their shifting emotional states. Healthy Fours retain their emotional sensitivity and receptivity without experiencing either as a source of pain and wounding. Having learned selfacceptance, they are capable of experiencing a sort of happiness that embraces both the light and dark sides of life. Their happiness is thus devoid of the grasping after pleasure that characterises so much that goes by that name. It has a fullness and depth to it that is the deepest and truest source of creativity. It has always been the task of enneatype Four to confront the complexities of the emotional life, and it is very often Fours who retrieve for us much that would prefer to stay comfortably hidden from consciousness, much that is dark and unsavoury, much that is disturbing and unsettling. But, when healthy, Fours show us our happiness too. Fours with a Three wing are generally more outgoing, practical and competitive than Fours with a Five wing. They often have a dramatic flair and tend to be emotionally expressive. Fours with a Five wing are more withdrawn and, while still predominantly emotional, more likely to be intellectuals who infuse their feelings with ideas. They tend to be introspective, often to the point of selfabsorption. Type Exemplars Existential Philosophy is attractive to many Fours and several of the most significant Existentialist writers have been Fours: Sren Kierkegaard who searched for a truth that was true for him was a Four, as were Albert Camus and Fyodor Dostoyevsky. Dostoyevskys underground man was also a Four an unhealthy one to be sure. At one point he declared in typical Fourish fashion My debauchery I undertook solitarily, by night, covertly, fearfully, filthily, with a shame that would not abandon me I was then already bearing the underground in my soul. Many singer/songwriters have been Fours, including Bob Dylan (the voice of his generation, a label he always detested), Annie Lenox, Prince, Alanis Morrisette. Also the more classical composers: Beethoven, Chopin, Mahler, and Tchaikovsky. The photographer, Diane Arbus, was likewise a Four. Her obsession with those whom most consider to be freaks demonstrates a typical Fourish interest in whatever exists outside the boundaries of the conventional. About a collection of photographs aptly entitled Freaks, Arbus said: Freaks was a thing I photographed a lot. It was one of the first things I photographed and it had a terrific kind of excitement for me. I just used to adore them. I still do adore some of them. I don t quite mean

theyre my best friends but they made me feel a mixture of shame and awe. Theres a quality of legend about freaks. Like a person in a fairy tale who stops you and demands that you answer a riddle. Most people go through life dreading theyll have a traumatic experience. Freaks were born with their trauma. Theyve already passed their test in life. Theyre aristocrats. Famous artists include Gustav Klimt, Egon Schiele, Frida Kahlo, Kasimir Malevich, Amadeo Modigliani, Edvard Munch and Francisco de Goya. Many famous writers have been Fours. To name a few: Oscar Wilde, Marcel Proust, Virginia Woolf, Sylvia Plath, D.H. Lawrence, William Faulkner, J.D. Salinger, Marguerite Duras, Isabel Allende and Anais Nin. Nins diary is a captivating portrait of a talented but unhealthy Four caught up in a state of narcissistic self-absorption. The romantic movement was replete with Fours: Percy Bysshe Shelley, William Blake, Samuel Taylor Coleridge, Lord Byron and John Keats were all Fours. Actors include: Sarah Bernhardt, Rachel Weisz, Laurence Olivier, Judy Garland, Jeremy Irons, Johnny Depp, and Winona Ryder. Famous fictional characters include The Bell Jars Esther Greenwood, Anna Karenina, and Blanche du Bois. Possible Mistypes Fours and Ones are both oriented towards an ideal, although the Ones ideal generally has a moral torque whereas the Fours is more aesthetic and personal. Both can also have perfectionistic streaks. But Fours tend to be self-absorbed, and, when stressed, become self-indulgent and more emotionally expressive, whereas Ones under stress become increasingly self-denying and emotionally repressed. Fours and Twos can both be emotionally expressive, and Fours, like Twos, can experience neediness under stress, but it is Twos, especially those who have artistic inclinations, who are more likely to mistype as Fours than the converse. The principle difference centres around the fact that Twos tend to be focused on others, whereas Fours tend toward self-absorption. Fours are introspective and tend to magnify their perceived flaws whereas Twos tend to have a self-flattering self-image. Both Threes and Fours are concerned with image and, when the wing is strong, can mistype, although here, once again, it is typically Threes who mistype as Four rather than the converse. Threes however, are generally more comfortable with self-presentation and are more likely to achieve success in the conventional sense of the term than are the more reclusive and self-conscious Fours. Fours are introspective whereas Threes tend to focus outward. Finally, Threes tend to detach from emotions under stress and to focus on being competent, whereas Fours are likely to want a time out to process their emotions. Fours and Fives share many traits in common and can easily be mistyped, especially when the wing is strong. Both types are frequently introspective, intellectually inclined and prone to withdrawal. The principle difference lies in the relationship that each type has to emotional experience. Fours generally know exactly how they are feeling and are generally comfortable dealing with emotional expressions from others. Fives, on the other hand, tend to detach from direct emotional experience

under stress, and need to take time to process their emotional response. Finally, Fours are more inclined to self-revelation than are Fives, who generally find self-disclosure to be especially taxing. Fours and Sixes can mistype, especially if the Six is artistically inclined and individualistic. But Fours are less attuned to the needs and expectations of others than are Sixes, who are usually very involved with friends and family and, more generally, in affairs of the world. Sixes frequently suffer from inner conflict but they are not essentially self-absorbed. Most Sixes form interpersonal bonds quite naturally, something which doesnt come as easily to more reclusive and self-conscious Fours. While almost the opposite in some respects, Fours and Sevens can both be unconventional, creative, and self-indulgent, and both can be attention seeking. Surprisingly, it is not especially uncommon for Sevens to mistype as Fours. When they recognise the disparity between the optimistic, fun loving persona that they project to the world and their own often anxious internal mental states, they can confuse their pain with the melancholia of type Four. Sevens are in flight from this pain however, whereas Fours often cultivate their negative mental states. Moreover, Sevens are generally far more extroverted than Fours. It is not common for Fours and Eights to be mistaken for one another, but Fours with Three wings can present as passionate, expressive and domineering, and such behaviour might generate a mistype. Eights however tend to repress from consciousness any feelings of vulnerability whereas Fours are comfortable exploring such emotions. Eights are practical people of action, Fours require a good deal of time alone and often work on projects which have no practical application. Fours and Nines are both withdrawn types, and both can be creative and sensitive. Fours have a far darker inner mental landscape than do Nines however, who tend to detach from unpleasant emotions. Nines are conflict avoidant whereas Fours sometimes invite conflict as a means to intensify experience. Nines tend to relate well to others and to find a niche in their social circle; Fours tend to feel like misfits who cant quite find their place.

Enneatype Five
Type Description People of enneatype Five defend themselves against a world they experience as intrusive by retreating into the safety of their minds. Fives tend, therefore, to approach reality at some distance and to adopt a stance at some remove from the main action. Fives feel comfortable and at home in the realm of thought. They have busy minds, are endlessly curious, observant, perceptive and frequently intellectually provocative. Most Fives have at least a few intellectual interests, areas of expertise, which they cultivate with a true passion. It is not uncommon therefore for Fives to be intellectuals in the standard sense of the term, and many famous thinkers have naturally been Fives. But not all Fives earn a living directly utilising their minds; some Fives prefer to keep their theorising to their private lives, while making a living doing something that requires little intellectual energy. Such Fives can be recognised by their need for privacy, their focus on competency, and their attitude of restrained indifference to authorities and to the rules and procedures of the workplace. Fives also generally display an idiosyncratic view of the world. This they tend to reveal in bits and pieces, often by way of quips or strategically placed oneliners, but sometimes by way of diatribes or verbal dissertations.

Others in the Fives life often recognise, if only on an intuitive level, that some part of the Five is not quite present. It is that part which Fives reserve for themselves and perhaps share with a very few others. For most Fives, a great deal is kept in reserve. So, while it is true that not all Fives are intellectuals, all of them share certain basic markers. In particular, all Fives utilise or over-utilise their intellects as their chief means of negotiating life. The general formula for understanding type Five individuals is to recognise that their intellects take the lead, emotion interfuses with thought, and the instincts and the capacity for practical activity remain generally underdeveloped. Fives are frequently uncomfortable in the social realm. Part of this stems from the Five s eccentricity, which in turn stems from the fact that Fives spend so much time in the realm of thought. Fives trust their own minds and feel little need to adjust their beliefs to accommodate the opinions of the majority, opinions that Fives often feel are shallow or stupid. Fives often have little capacity for small talk and find most social interactions draining. When required to socialise with those they find uninteresting (most people, that is) Fives frequently find a way to slip out the side door when no one is looking. The social problem for Fives revolves around the fact that they find it difficult to reach out to others even when they very much want to form a connection. Fives can, therefore, become socially isolated and sometimes suffer from loneliness. Fives tend to be sensitive; they dont feel adequately defended against the world. They tend to have permeable ego boundaries and often sense the unspoken thoughts and unexpressed feelings of those in their environments. These tend to feel invasive to Fives, who characteristically withdraw in order to protect their boundaries. To compensate for their sensitivity, Fives sometimes adopt an attitude of careless indifference or intellectual superiority, which generally has the unfortunate consequence of creating further distance between themselves and others. Trying to bridge the distance can be difficult for Fives, and others in the Fives life typically find themselves having to take the initiative in this regard. When the distance is bridged however, Fives can turn out to be surprisingly supportive as friends and passionate as lovers. Those Fives who are interested in forming relationships want to relate to the person behind the mask, and generally find dealing with masked people to be quite tedious. Fives typically have few relationships, but the ones they have, tend to have substance, as they are not based on superficial qualities. Fives tend to be non-judgmental of those they love, and can accept others as they are, without glossing over their imperfections. They tend to truly appreciate those few people with whom they feel a real connection. The challenge for them is to find someone with whom they can form this connection, someone with whom they can feel at home. Perhaps Rilke, a Five himself, more than anyone else, expressed the ideal form of relationship for a type Five individual: Once the realisation is accepted that even between the closest human beings infinite distances continue, a wonderful living side by side can grow, if they succeed in loving the distance between them which makes it possible for each to see the other whole against the sky. Fives are usually somewhat restrained when it comes to emotional expression, but often have stronger feelings than they let on. Few people know what is going on beneath the surface. There are many reasons for the emotional restraint characteristic of Fives. Partly, it is a function of the Five s tendency to detach. Fives often experience a sort of separation between themselves and their emotions; it is their most primitive defence. Fives often find themselves processing their emotions later, in the privacy of their rooms. Partly, too, Fives are afraid of being emotionally vulnerable; they

lack a certain resilience in this regard and have a pervasive sense of distrust when it comes to expressing themselves to others, who just dont understand. Fives are also afraid of being intrusive. As Fives fear being intruded upon themselves, they likewise fear intruding on others. And, finally, as Fives can generally sense what is going on beneath the surface with others, they tend to expect the same in return. Words and overt expressions of emotion almost feel too much. Naturally, this dynamic often leads to misunderstandings, and the sphere of intimate relationships is not usually the most smooth running aspect of a Fives life. Fives dont tend to think of themselves as being unemotional and are often surprised when they realise just what a disjunction there is between their own perception of themselves and the perceptions that others have of them. This frequently exacerbates the Fives feelings of alienation and adds to their sense that human relationships are somehow essentially flawed. (Jean-Paul Sartre, for instance, a classic type Five, considered human relationships to be that from which one could neither escape nor find true satisfaction; there was thus no exit.) Because of their sensitivity and their often exaggerated fears of inadequacy, Fives engage life from a stance of fear, although this fear is not always conscious or obvious. Fives essentially fear being overwhelmed, either by the demands of others or by the strength of their own emotions. They sometimes deal with this by developing a minimalistic lifestyle in which they make few demands on others in exchange for others making few demands on them. Many Fives, however, make an uneasy peace with the messiness of life and engage it more fully, but they almost always retain a deeply embedded fear that life is somehow going to demand more of them than they can deliver. In the classic Enneagram, Fives are believed to embody the vice of avarice. Clearly, this is a technical use of the term as Fives are seldom materialistic. Rather than referring to a grasping tendency, or a desire for more and more of what the world has to offer (more characteristic of type Seven), it refers to the tendency to withhold. Fives tend to withhold themselves from others, from emotional involvement and sometimes from life itself. There are many Fives who have accumulated a vast wealth of knowledge, which they never share with anyone; in this way, their characteristic gold never benefits the world from which Fives typically feel so alienated. And there are many more Fives who only share their knowledge, who never truly share the depth or uniqueness of their being even in the context of their closest personal relationships. Their fear gets in the way. Unhealthy Fives become overly enamoured of their own systems of thought. They cut themselves off from the world and from human involvement. They become increasingly alienated, and even misanthropic. As they become more and more ungrounded, their thought systems take on a darker and darker tinge. Fives tend to be drawn to frankly nihilistic explanations of the world or to reductionist explanations, reductionism being a thinly veiled form of nihilism. (Nihilism without the Angst, so to speak.) When unhealthy, the tendency to filter experience through the lens of a favoured theoretical framework is given free rein. In an expression of extreme and unbalanced intellectual arrogance, Fives attempt to reduce reality, in all its infinite and truly irreducible complexity, to a mere system of thought, and the human beings who inhabit it, to little more than feverish figments of their own over wrought imaginations. Fives in the grip of this process become increasingly argumentative, provocative and cynical. Healthy Fives on the other hand find a way to enter life, to form relationships and to make meaningful intellectual and personal contributions. They cease to fear being overwhelmed by the

world and are thus able to engage it more fully. They cease to fear being overwhelmed by the strength of their own emotions and therefore develop the capacity to give and receive love. Fives with a Four wing tend to be somewhat more emotionally centred than those with a Six wing and also tend to be more drawn to the arts and humanities, than math, science or business, although this is hardly a rigid rule. Fives with a Four wing tend to be attuned to the aesthetics of their environment and to meaning and metaphor as much as to fact and function. Fives with a Six wing are often systematic thinkers who are drawn to more analytic disciplines than those with a Four wing. And they generally have an extra layer of detachment to their personality as compared to those with a Four wing. They are also more likely to be able to work within a system or to find a place for themselves in the world of business, academia and law than are the more impractical Four wingers. Type Exemplars Many famous philosophers have been Fives: Aristotle, Descartes, Leibniz, Hegel, Schopenhauer, Nietzsche and more recently, Wittgenstein, Sartre and de Beauvoirto name a few, or more than a few as the case may be. Fives are generally willing to break with established systems of thought if their own investigations lead in that direction. Thus, their thought systems are sometimes revolutionary. In this regard, consider Darwin, Freud and Marx. Scientific revolutions were likewise inaugurated by the theories of Newton and Einstein, both Fives. Some famous Fives have been creative writers and artists. Writers include Kafka, Rilke, Joyce, Burroughs, Valery, Dickinson, Beckett, Elliot, Sontag and, recently Joan Didion, whose recent autobiographical memoir, The Year of Magical Thinking, serves as a revealing portrait of how a Five deals with her experience of grief. Artists include Georgia OKeefe and Vincent van Gogh, the latter commonly being typed as a Four. He can be distinguished from a Four however by his profoundly schizoid tendencies. Among other things, he considered his malady to be primarily a derangement of thought, from which thought itself might rescue himso, not a Four. Fives are often drawn to film directing: consider Tim Burton, Wes Anderson and Stanley Kubrick. The computer age is often conducive to the peculiar talents of Fives, and Bill Gates, a Five, is a case in point. Revenge of the nerds, so to speak. Singer/songwriters include Trent Reznor, Thom Yorke, John Lennon, Laurie Anderson, Sinead OConnor and Kurt Cobain. Cobain is sometimes also mistyped as a Four, but he was uncomfortable expressing himself emotionally except through his art, and he sadly succumbed to nihilism in the end. The Buddha is frequently typed as a Five; certainly his emphasis on withdrawal from the world and redemption through understanding are reminiscent of Fivish concerns. Fictional examples include Merlin the magician, Dostoevskys Ivan Karamazov, Star Treks Data, (but not Spock who was a One), the X Files Fox Mulder, Houses Dr House and both Brenda and George from Six Feet Under.

Possible Mistypes Fives and Ones are easy to mistype as both are focused on competency and tend to detach from emotions under stress. Ones, however, are much more focused on action and are generally more comfortable taking on leadership roles than are most Fives. Ones are also generally more judgmental of what they perceive to be rule violations or moral lapses than are Fives who tend to adopt more of a live and let live attitude when it comes to the petty vices. Fives tend to be conflict avoidant. Ones, not so much. Fives and Twos are quite different and should not be mistyped, but occasionally an intellectual Two can confuse the need to take care of others with the independence characteristic of Fives. Twos are emotionally expressive however, and are comfortable with intimacy, whereas Fives are prone to withdrawal and emotional withholding. Intellectual Threes can sometimes mistype or be mistyped as Fives. The sociobiologist Steven Pinker is an example of this. But contrast his open, expansive, self-promoting style with that of E.O. Wilson (his fellow sociobiologist at Harvard University) in order to recognise the difference. Wilson, a Five, is self-effacing and almost shy in person, although he is as certain of his ideas as is the more assertive Pinker. In general, Threes are more self-confident, optimistic, image-conscious and socially competent than are Fives. Fives tend to be more intellectually innovative, personally idiosyncratic, reclusive, and emotionally sensitive than Threes. Fours and Fives can easily be mistyped by others, and Fives, especially with the Four wing, sometimes mistype as Fours. Such Fives recognise that they have strong emotions and dont identify with the often extremely cerebral portrait of type Five. But, Fives, unlike Fours, always retain some degree of discomfort when it comes to the experience and expression of their emotional states. Fives tend to fear emotional overwhelm; Fours to welcome it. As Sixes are often intellectual, they sometimes mistype or are mistyped by others as Fives. This is especially likely to occur if the wing is strong. Sixes tend to be more grounded than Fives however and usually form bonds with their fellow humans more readily than do Fives. In addition, Sixes have a much more immediate relationship to their emotions than do Fives whose primary defence, after all, is detachment. Fives can be intense and can experience manic states; Sevens can be cerebral and frequently underestimate the extent of their extroversion and their need for external stimulation. So, while the two types are quite different in many respects, a mistype is possible. In particular, it is the Seven who might mistype as a Five; the reverse almost never occurs. Nevertheless, Sevens are much more open to experience of all sorts than are Fives who become easily depleted by too much stimulation. Sevens really are true extraverts (whether they recognise this or not) whereas Fives, even social Fives, are primarily introverted. And while Fives can become scattered and even manic under stress, the overall pattern of their life reveals that this is more the exception than the rule. Fives can be self-confident, especially in their areas of expertise and Eights can be intellectual and more self-restrained than type descriptions would indicate, so a mistype is possible. Socrates, an Eight, for instance, is frequently mistyped as a Five, and Nietzsche, a Five, has been mistyped as an Eight. But Socrates impressed others as much by his powerful presence as by his intellect, whereas

the very sensitive Nietzsche frequently had a hard enough time getting out of bed. Socrates had no difficulty negotiating physical reality; Nietzsches daytime experience was interfused with images emanating from his subconscious. Eights are comfortable in the world and have an expansive, grounded physical presence. In contrast, there is usually some tentativeness to a Fives physical presencesome part of them is not quite there. The mistype between Fives and Nines is a common mistype. In particular, it is generally Nines who mistype, or are mistyped by others, as Fives. Both Nines and Fives are withdrawn types and many Nines are intellectual, so there are some real commonalities. But Nines are generally attracted to thought systems which offer some sense of comfort and harmony. Fives, on the other hand, are frequently attracted to what disturbs them. Nines are far less likely to display intellectual arrogance than are Fives who often think that most people are intellectually rather dim. More noticeably, Nines tend to relate to a wide variety of people easily and comfortably; this is hardly ever the case with Fives.

Enneatype Six
Type Description People of enneatype Six are essentially insecure, as though life has never quite provided them with a proper footing, as though there existed nothing, either internally or externally, which could serve as a solid foundation. The type Six fixation is therefore deeply and fundamentally existential, and there exists at the core of enneatype Six a tight knot of anxiety, an essential disquietude, and a deep seated desire to find something or someone stable enough in which to place some trust. Given this essential dynamic, it is not surprising therefore to find that Sixes have core issues centring around the contrast between faith and scepticism, trust and distrust, and the legitimate exercise of authority versus the abuse and misuse of power. All Sixes share these core issues, but they respond to them in quite a wide variety of ways, making type Six the most complicated and variegated of all the enneatypes and the most difficult by far to describe with specificity. Sixes are essentially thinking types and tend to utilise their minds in their attempt to find a solid foundation. Sixes are looking for something in which to believe or someone in whom they can place their trust. At a level which barely reaches consciousness, Sixes feel that if they can find one sure thing, they can quiet their restlessness, and achieve some semblance of much needed peace of mind. This desire for some solidity, combined with their general suspiciousness, gives rise to a complicated relationship to those they view as authorities. The side of the Six which is looking for something to believe in, is often very susceptible to the temptation to turn authority over to an external source, whether it be in the form of an individual or a creed. But the Sixs tendency towards distrust and suspicion works against any sort of faith in authority and often even presents as antiauthoritarianism. Thus, two opposite pulls exist side by side in the personality of enneatype Six, and will assume different proportions in different individuals, frequently alternating in the same individual. Some Sixes never find a system or an authority which satisfies their questioning nature. These tend to root themselves in more personal loyaltiesloyalties to family, especially children, or to their friends or causes. Sixes, in general, tend to form strong personal bonds. One of the more appealing aspects of the type Six personality is the trueness they can show to those they love. Feeling

essentially unsure themselves, they find some comfort in being true to others, in being steadfast. Sixes can show real perseverance when it comes to their personal relationships and they can give of themselves selflesslywithout expectation of reward and with little need of special recognition. Issues surrounding loyalty are, however, like everything else with enneatype Six, fraught with contradictions, and an unbalanced Six can lash out at those who trigger their insecurities with stunning and seemingly irrational acts of disloyalty. It is therefore not accurate to describe Sixes as loyalists; rather they have a complex of energy concentrated around and centred on loyalty dynamics. These various strategies of coping with the core issues of type Six are obviously quite different in their presentation, but they are all manifestations of the same underlying uncertainty. It is the intensity of the energy with which the Six confronts these issues which differentiates type Six from other types who, after all, also want to find something or someone in which to place their trust, something in which to believe. The issues which confront type Six, are then, in some fundamental respect, elemental concerns which confront all human beings. It is the fate of enneatype Six to be forced to address these issues most centrally. The integrity with which this is done, is determined by the extent to which the Six overcomes fear or succumbs to it. Many Sixes are naturally prone to doubt and self-questioning. In some Sixes, this internal dynamic is projected outwards, and Sixes are notorious for adopting the position of the devils advocate. Many Sixes are, thus, prone to questioning and challenging the motives and beliefs of those around them. Sometimes this strategy succeeds in forcing the Sixs interlocutor to clarify his or her position or to seek common ground with the Six. Other times however, it only serves to turn the Sixs interlocutor into an opponent who feels justified in responding aggressively to what they understandably perceive as an attack. Thus a pattern which is essentially defensive from the point of view of the Six, is often perceived as an assault by those on the receiving end. Sixes who adopt this approach are frequently perplexed by the amount of animosity they arouse. They are far harder on themselves, they reason, so they fail to understand why others are overreacting. In general, Sixes tend to be very aware of the reactivity of others and considerably less so of their own. As they are being driven by their own inner uncertainty, they tend to be unaware that they are behaving in an aggressive fashion and alienating those whom they might well like to befriend. The doubting nature of type Six can be turned to good stead when the Six uses it to discover what is wrong or missing. Sixes rightly suspect that there is more going on in any given situation than what is presented on the surface, and they want to know what lies beneath. Sixes frequently have the capacity to detect what is hidden. They ferret out the potential danger in a situation; they intuitively seek the weakness in an argument or the flaws covered by the pleasing exterior. They often have an almost sixth sense in this regard. This means that Sixes are typically good trouble shooters, gifted debaters, or the stalwart players who form the defensive line. Sixes tend to feel that if they are aware of all the inherent dangers in a situation, they can arm themselves against them. Once again, this vigilance is essentially a defensive manoeuvre. On the down side, the tendency to look for problems can lead to unnecessary worrying, catastrophising or, in extreme cases, paranoid ideation. If this tendency to focus on what might go wrong is left unchecked, the Six will experience many needless hours of misery. In addition, others in the Sixs life might well experience the Six as being unnecessarily negative.

Sixes are attuned to power relations and to underlying power dynamics. They sense who has power, who wants it, who will use it, who will misuse it, and they are often the ones who sense an imbalance or injustice where others simply see the status quo. As they easily tend to feel like victims themselves, they often identify with the underdog and can even devote themselves to the cause of redressing what they see as injuries done to those without power. These Sixes are, perhaps, union organisers, or feminists, or perhaps even those who defend the rights of the unborn, as, like all the types, Sixes can be found on all ends of the political spectrum. It is not so much that all Sixes are politically motivated, but, as Sixes do tend to be oriented to power dynamics, they often take decisive positions when it comes to social issues or causes. Sixes are quite sensitive as children and can be seriously wounded by abuses of power visited against them by their parents or teachers. As power abuse against children is almost universal, it is the rare Six who isnt forced to confront core issues head on at a very vulnerable age. Something of the unfairly punishing authority tends to stay with Sixes long after they have moved into adulthood and serves to colour all of their subsequent intimate relationships, especially those in which there is a perceived imbalance of power which disfavours the Six. It is typically at a quite young age then, in response to the illegitimate or insensitive exercise of authority, that Sixes adopt their fundamental strategy for dealing with their underlying anxieties and for handling imbalanced power relationships. Some Sixes adopt a basically phobic approach. Phobic Sixes are generally compliant, affiliative and cooperative. They strive to avoid undue attention and to defuse tension by appearing to be harmless. They thereby strive to avoid triggering aggression in others. Other Sixes adopt the opposite strategy of dealing with anxieties and become counter-phobic, essentially taking a defiant stand against whomever or whatever they find threatening. This is the Six who takes on authority or who adopts a dare devil attitude towards physical danger. Counter-phobic Sixes can be aggressive, and frequently adopt a rebellious or anti-authoritarian demeanour. Such Sixes are often unaware of the fear which motivates their actions. For counter-phobic Sixes, the inner tension of living with their anxiety is greater than the fear of any external threat they might be facing, so they adopt an oppositional attitude and throw themselves into action. This approach sometimes succeeds in obscuring from the counter-phobic Sixs line of vision the fear which is actually at the root of their behaviour. Consequently, counter-phobic Sixes frequently deny being anxious. Interestingly, some phobic Sixes are also unaware of their underlying anxiety, an anxiety which is often readily apparent to others. Because anxiety serves as the backdrop to all their emotional states, some Sixes are unaware of its existence, as they have nothing with which to contrast it. There are many Sixes who adopt neither an exclusively phobic nor counter-phobic approach. Such Sixes switch modes, so to speak, depending on the amount of stress they are experiencing. Most Sixes, however, have a preferred or dominant approach which colours all of their dealings with the world and which is generally readily recognizable to others. It is important to note, however, that while the phobic and counter-phobic approach seem diametrically opposed, both are driven by fear or anxiety; the rule to remember in this regard is that the inner core of all Sixes is phobic, until such point as the Six achieves liberation. Counter-phobia is thus a permutation on phobia. It refers to a difference in overt behaviour, sometimes a very striking difference indeed, but its root cause is nevertheless one of fear.

In the traditional enneagram, the passion of the Six is fear, the vice is that of cowardice and the corresponding virtue that of courage. As with all of the vices and virtues associated with the enneatypes, the vice and virtue of the Six must be understood as being distinct from what is commonly understood by those terms. Many Sixes are no more cowardly than individuals of other types when we consider the term according to its common usage, and, according to common usage, but not the theory behind the enneagram, many of the behaviours of counter-phobic Sixes would be considered courageous. In order to get a better grip on this, its necessary to have a more precise grasp of key terms. Up to this point, we have been using the terms anxiety and fear more or less interchangeably, but at this juncture, its important to refine our understanding. Fear is always of something definite, of some danger which requires our attention. Fear is the natural and often useful response which we experience in the face of some external threat. It is that which triggers our primal fight or flight response. Anxiety, however, is a truly existential emotion and in order to better understand it, it is perhaps helpful to turn to the existential philosophers who made a point of studying anxiety in all its forms and all its manifestations. Kierkegaard defines anxiety as the dizziness of freedom and describes it as the underlying, all pervasive, universal condition of human existence. Anxiety is then, not fear of any one thing, but of the very condition of being conscious and of having to make choices in a world which does not make its meaning or goals transparent to us and which frequently enough seems inimicable to human aspirations and to human existence. It is this more fundamental emotion which most directly characterises the core emotional state of type Six, not any of the more immediate fears, which often enough are simply place holders in the consciousness of the type Six personality. It is as though the Six feels their anxiety bubbling up to the centre of consciousness and then scans the environment for something external to fear; this feared, but potentially manageable thing, can then occupy the Sixs attention and avert it from that nameless horror that they sense might exist at the very heart of human existence. According to A. H. Almaas, the type Six personality most directly experiences and suffers from a loss of basic trust in the goodness of the universe. This loss of basic trust is the very condition of fallen existence, and thus attaches to all of the fixations, but Sixes experience it at the very core of their consciousness. And it is this most basic and fundamental emotion which must be dealt with directly and defeated if the Six is to achieve true liberation. It is, like the journeys of all the enneatypes, a true heros journey. Many Sixes succumb to their anxieties and fears. Some of these settle for a simulacra of true courage and attempt to find peace of mind by convincing themselves of the truth of some contrived system of belief. To this end they might surround themselves by a chorus of voices from like-minded others, while projecting their own unacknowledged shadow onto those with whom they disagree. Then there are those Sixes who choose to over identify with the role of rebel and adopt a defiant and oppositional stand against whatever exists, which often enough succeeds in sowing little more than negativity. Other Sixes however, live a life of integrity. They may harbour fears and anxieties but nevertheless manifest courage by refusing to succumb to them. From an external perspective they well may seem unexceptional, but, insofar as they refuse the easy answer and do not give way to the reactive

response, they demonstrate a quiet victory over their inner demons. Such Sixes develop a kind of strength to which others instinctively turn in times of difficulty. They can be counted on to follow through and to demonstrate leadership when a real danger threatens as they have successfully conquered so many imaginary ones. Having developed some degree of self-mastery, they can master externals as well. They can be counted on. They rise to the occasion. There are also some few Sixes who achieve a true liberation. These Sixes almost invariably manifest a feeling of solidarity with their kinfolkand they consider virtually everyone to be kin. A liberated Six has a kind of human heartedness which is truly inspirational, a subtle greatness which is thinly disguised by their modesty. Sixes with the Five wing generally tend more towards introversion than do those with a Seven wing. They characteristically withdraw under stress and typically have a few trusted friends to whom they can turn in times of trouble. They are often drawn to systems of thought, whether religious, political or philosophical which help them explain their experiences and which provide them with a framework which confers on them some semblance of control and prediction. Sixes with a Seven wing tend to be somewhat more amiable and adventurous, generally more optimistic overall. They tend to look outside themselves for the means of assuaging their anxiety and thus often have a more extroverted nature than do those with a Five wing. They tend to have multiple hobbies and interests, but they are somewhat less capable of focus than are Sixes with a Five wing, but only as a very general rule. Type Exemplars The biblical Eve is an enneatype Six; she defied God the Father, a One because his commandments seemed arbitrary and his authority over her was assumed rather than earned. (The Six/One dynamic tends to be contentious like that.) The New Testaments Doubting Thomas is also a classic type Six personality, as evidenced by his name. Many renowned thinkers have been Sixes. Two which stand out in this regard are J. Krishnamurti and P.D. Ouspensky, both of whom broke with teachers whom they found restrictive. We owe most of what we know of Gurdjieffs teachings to Ouspensky. Krishnamurti argued, among other things that the function of education is to help you from childhood not to imitate anybody, but to be yourself all the time. And that the primary cause of disorder in ourselves is the seeking of reality promised by another It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. Carlos Castaneda was also a Six. He had a good deal of insight, but was largely a gifted bullshitter who managed to falsely convince others of his advanced state of enlightenment. (Issues of authority and false authority tend to be a central significance in the life of those who are born as enneatype Six.) The American philosopher William James was also an enneatype Six who recorded a life altering experience which aptly illustrates how he experienced bringing the central concerns of his fixation to the forefront of consciousness: I went one evening into a dressing room in the twilight to procure some article that was there; when suddenly there fell upon me without any warning, just as it came out of the darkness, a horrible fear of my own existence..It was as though something hitherto solid within my breast gave way entirely, and I became a mass of quivering fear. After this the universe

was changed for me altogether. I woke morning after morning with a horrible dread at the pit of my stomach, and with a sense of the insecurity of life that I never knew before and that I have never felt since. It was like a revelation for months I was unable to go out into the dark alone. In general I dreaded to be left alone. I remember wondering how other people could live, how I myself had lived, so unconscious of that pit of insecurity beneath the surface of life. As Sixes are interested in power dynamics, they tend to be drawn to politics and to political theorising. Consider in this regard Friedrich Engels, Che Guevara, Robert Kennedy and his son, Robert Kennedy Jr., Richard Nixon, Malcolm X and feminist thinkers Andrea Dworkin, Gloria Steinem, Betty Friedan and Mary Daly. Musicians include Neil Young, Lou Reed, Bruce Springsteen and Woody Guthrie. Famous directors include Woody Allen who typically acts out archetypal phobic Six concerns in his films, and Spike Lee, who also displays a type Six focus, but with a mostly counter-phobic presentation. Famous actors include Rod Serling, Jack Lemmon, Diane Keaton, Julia Roberts, John Cusack, Mel Gibson, Marilyn Monroe, Tom Hanks, Jane Fonda and Hugh Grant. Talk show hosts Johnny Carson and David Letterman are likewise Sixes. And Al Franken, the serious funny man, recently elected to be senator for the state of Minnesota. Columnist Christopher Hitchens is a Six. He tends to be critical of whomever is in power, causing each side to mistakenly assume that he is on their side. Maureen Dowd, columnist for the New York Times, is also a Six. Paul Krugman as well. George Orwell was likewise a Six whose literary work reflects his concern with overt and covert misuses of power. Also, Aldous Huxley, Richard Wright and Charles Bukowski. Fictional examples include Norma Rae, as well as Sally Field who plays her part; Annie Hall, likewise played by a type Six actor, Diane Keaton, and Hamlet, a part once performed by Mel Gibson, yet another type Six. Other Sixes include Carrie White from Carrie and Luke from Cool Hand Luke. Possible Mistypes Some Sixes become perfectionistic and somewhat rigid, and in this respect can mistake themselves, or be mistaken by others, as Ones. Some Ones likewise suffer from anxiety and are prone to worry. Sixes tend to be more affiliative than Ones however, and even when in a position of power, often rule by establishing consensus or by personally converting others to the cause. Ones, on the other hand, are likely to appeal to abstract ideals and are less comfortable in general with forming alliances. In general, Ones also tend to find it easier to repress their emotional responses under pressure, than do Sixes who tend to find themselves struggling with anxiety. Sixes and Twos are easy to mistype; especially female Sixes are commonly mistype as Twos. But Sixes tend to suffer much more from ambivalence than do Twos who tend to know exactly how they feel and what they want. Sixes suffer from self-doubt; Twos tend to be self-assured. Sixes, even very competent Sixes, often question whether they are up to the task at hand. Twos, even those who are less than competent, tend to be sure that they can solve their problems, and yours as well.

Sixes can become image conscious and at such times can resemble Threes, but there is always an element of self-consciousness that attaches to efforts at self-promotion on the part of Sixes. They arent as smooth as Threes in this regard or nearly as self-confident. Threes tend to be optimistic about their future prospects; Sixes are prone to self-doubt. Sixes and Fours can mistype, although generally it is the Six who mistypes, or is mistyped by others, as a Four. This is especially true if the Six is creative and prone to depression. Both types can be emotionally complex and suffer from ambivalence. But Sixes, unlike Fours, are not essentially selfabsorbed; they automatically consider the positions and feelings of others. Sixes, moreover, are not concerned primarily with being authentic because they are far less image oriented than are Fours. Sixes and Fives can quite readily mistype, especially if the wing is strong and the Six is intellectual. It is typically Sixes who mistype, or are mistyped by others as Five, rather than the reverse. Both types can be drawn to systems of thought, and counter-phobia in Sixes can mimic the iconoclasm common in type Five. Sixes, however, tend to relate far better than Fives do to whomever is a part of their social scene, and Sixes, in general, tend to find it easier to find a niche than do the more idiosyncratic Fives. Also, as a general rule, Sixes are more likely to look for and find practical applications to theory than do Fives who are often uninterested in such considerations. Finally, Sixes, unlike Fives, do not habitually detach under pressure. Sixes and Sevens can mistype if the wing is strong and the Six particularly lively or the Seven especially aware of inner anxiety. But Sevens tend to be optimistic about their future prospects, sometimes in an exaggerated fashion, whereas Sixes tend to be guarded in this respect, pessimistic even. Sixes seldom have a problem meeting their responsibilities whereas the converse is often true for Sevens. Counter-phobic Sixes can resemble Eights; both types can be quite aggressive and even dominating. Usually the Sixs inner doubt, anxiety and reactivity will betray itself however; the conter-phobic presentation therefore differs from the more strategic aggression of type Eight. In general, counter-phobic Sixes are more volatile and less predictable than Eights. Eights are more grounded than counter-phobic Sixes. Sixes and Nines are a common mistype, especially as Sixes do not always appear to be anxious, and Nines sometimes do. Nines tend to be trusting however, and often believe that somehow everything will work out. This is the opposite orientation to the Six who is prone to suspicion of others motives and tends to worry about the future. Sixes tend to think that Nines have buried their heads in the sand. Nines tend to think that Sixes should mellow out.

Enneatype Seven
Type Description People of enneatype Seven are essentially concerned that their options remain open, their lives unconstrained, and their ability to find happiness unfettered by what they see as the largely petty concerns which seem to consume most people. Sevens are determined not to allow their lives to succumb to boredom or inertia, or to the lethargy of a dull, pedestrian existence. Sevens want more than that. They always want more.

Sevens are future oriented, restless people who are generally convinced that something better is just around the corner. They are quick thinkers who have a great deal of energy and who make lots of plans. They tend to be multi-talented, creative, open minded and resilient people who do their best to appreciate their lives. Youthful, insouciant and facile, Sevens are enthusiasts who enjoy the pleasures of the senses and who dont believe in any form of self denial. Given such an ebullient description, it might be difficult to appreciate the fact that Sevens are essentially fear types who are in flight from pain, always striving to remain one step ahead of their inner demons. But such is the case. There is a sort of existential claustrophobia at the heart of enneatype Seven. They sense that the walls are always just about to close in. They therefore develop strategies for escape. These strategies are primarily mental, and Sevens, like Fives and Sixes, are fixated in the mental centre. Sevens are full of plans for the future, exciting ideas, original thoughts and unusual attitudes. They like to fantasise and conceptualise, but as soon as they attempt to work through the fine details of their ideas or plans, they tend to feel constrained. To escape this feeling of constraint, Sevens push forward into action. They look outside themselves for their means of escape. For this reason, Sevens are the most energetic and active of the enneatypes. They tend towards extroversion, generally know lots of people, and are especially fond of collecting those they find unusual, entertaining or stimulating. Sevens also tend to be impulsive. They are willing to pick up and move at a moments notice, to change jobs on a whim and to experiment with alternative lifestyles. Sevens frequently know who the cool people are, what the best restaurant is, which new musical group is the next great band, which bestseller is really worth reading. Immersion in what the world has to offer frequently serves to refine the palate, and Sevens dont like to settle for second rate distractions. As Sevens are essentially afraid of being overpowered by negative states of mind, they seek their distraction in the external world and generally excel at multi-tasking and adventure seeking. They can frequently be counted on to bring energy and excitement to situations which have begun to grow stale. Sevens have the gift of sensing the potential in a situation, of seeing the ideal in the actual. One of the reasons that Sevens do this is that it serves to juice up their experience. Idealisation, paradoxically, makes experience feel more real to Sevens. Here again, the mental nature of the type Seven fixation manifests itself. About this feature of enneatype Seven, Naranjo says: It is possible to say that the optimistic attitude of type VII and the joyful mood that is habitual to them would not be possible without the operation of idealisation in regard to the world in general and the more significant people in it. In relationship with others as in connection with oneself, optimism entails the suspension of criticality and blaming In some key respects, the idealisation process can prove beneficial, inspirational even, as others might very well be motivated to attempt to bring the actual situation closer to the ideal that the Seven is able to envisage. The Sevens enthusiasm can prove contagious. On the downside, the idealisation process can serve to distract the Seven from the reality of the situation and to undermine true intimacy in personal relationships. Insofar as the Seven is relating to an idealisation of the partner, the real person remains unseen and the Seven essentially disengaged. Just as Sevens tend to adopt an idealised version of those who are important to them, they typically also have a high opinion of themselves and their talents. Sevens tend to focus on their strengths and virtues and to downplay their flaws and vices. Their exuberance and self-confidence can carry them

some real distance. Having convinced themselves that they are really more accomplished than they are, they can generally convince others as well. All of this is compounded by the fact that, in general, Sevens actually are people of high abilitysmart and personable. They can usually do better than most, without even trying. But, a natural aptitude and quick grasp of the basics, combined with an engaging presentation, is not the same thing as true expertise, and goes some way towards indicating why Ichazo used the term charlatan as the name for the fixation of enneatype Seven. As Sevens have a compulsive need to avoid pain, and as they tend to search for escape externally, Sevens are prone to addictions of all sorts. The essential nature of addiction involves the drive to find solace and a sense of well being in a source external to the self, something very close to the core of the type Seven fixation. Human beings in general, and Sevens more than most, can form addictions to many different thingsshopping, gambling, drugs, or even to a particular sexual partner or to sexual adventures in general. (Sexual adventurousness comes naturally to most Sevens, who are generally immune to societys messages that sexuality is shameful.) The problem with this, of course, is that addictions tend, in the long run, to bring more pain than pleasure. They are counterproductive. Sevens tend to be rational and generally come to realise this. Paradoxically, the same compulsive need which gave rise to the addiction in the first place, can serve the Seven in good stead when it comes time to break it, and Sevens tend to have strong powers of will. But, until the underlying compulsion to avoid pain is addressed, there is always the danger with Sevens, that one addiction will simply be replaced by another. Sevens are noted for their youthfulness, and many Sevens seem younger than their age. Part of this can be accounted for by their open mindedness, energy and future orientation. On the down side, Sevens can simply be immature. Childlikeness can give way to childishness, and open mindedness and tolerance to self-indulgence and lack of discrimination. Less balanced Sevens can be petulant when they dont get their way, irresponsible and willful. The mundane details of life, such as paying the bills, such Sevens believe, should be dealt with by lesser mortals who dont find responsibility so cumbersome. Unhealthy Sevens even make a virtue of their irresponsibility, convincing themselves that it is a sign of their innate superiority. Even somewhat more balanced Sevens are often a bit selfcentred, which manifests in an unfounded feeling of entitlement. They tend to feel as though they somehow deserve more than others, as though life owes something to them. As Sevens dont want to confront their own darker emotions, they often find it difficult to acknowledge the pain that others experience. Once again, they can find it difficult to see others in their totality. This often leads to charges of insensitivity being levelled against the Seven. Acknowledging the pain in others forces the Seven to confront the pain within, and triggers the deepest defences of the type Seven fixation. The Sevens degree of health is directly proportional to their capacity to stay with their own pain and to acknowledge and accept the pain in others. The more that Sevens flee from negative emotions, the more likely they are to erupt into consciousness in the form of an anxiety disorder or a severe manic or depressive episode. Sevens, of course, as upbeat as they generally are, do experience sadness and melancholy, just like anyone else, and one of the frequent sources of sadness for Sevens is the frustration they experience as they come to realise how many opportunities for true self-development they have squandered by moving on to the next cool thing. Sevens, in general, are the most talented of the enneatypes, but unless they focus on their talents, foster them, commit to them, nurture them, they will remain

undeveloped, their promise essentially unfulfilled. If the Seven can use these feelings of sadness and frustration as spurs to self-development, if, in other words, they can truly sense that their underlying strategy to avoid pain leads, in the long run, to more pain, perhaps they can break the spell of their compulsion. If not, the Seven will once again seek distraction, move into action and onto the next adventure. In the traditional enneagram, the vice or passion of enneatype Seven is gluttony and the corresponding virtue that of sobriety. In this context, gluttony does not refer to the desire to fill the belly, but to a more fundamental desire. It refers to a pervasively desirous state, to what Ichazo calls, a state of always wanting more. Sevens want more pleasure, excitement, distraction and adventure, anything which will fill them up, anything which will keep the nameless object of their fears at bay. It is this ceaseless desire for pleasure and avoidance of pain which keeps Sevens from true self-fulfillment; it is a most deceptive and seductive source of actual pain. Sevens would do well to bear in mind the advice of the ancient philosophers towards those who choose hedonism as a style of life. Such a life path is insufficient for happiness in the long run, they suggest, as pleasure feeds only the lower aspects of our nature and ultimately leads to self-conflict and frustration. Aristotle, in particular, suggests that true happiness is realised by commitment, not to pleasure, but to excellence, to the development of our skills, capacities and talents. True and abiding happiness, he argues, is always the fortunate by-product of something much more fundamental. Sevens who are unable to face their demons never achieve their potential, or the true joy they are, more than most, capable of experiencing in its depths. Sevens who are able to confront pain, to stay with it, develop maturity and groundedness. Sober Sevens are the wise children of the Enneagram, capable of showing others how to delight in the beauty and brightness of the sensible world without running in fear from its shadow. Actualised Sevens become substantial, without losing the essential fluidity of the soul. Sevens with the Six wing are generally more openly anxious and ungrounded than those with an Eight wing. They tend to be mercurial and charming and generally more sweet tempered and engaging than their Eight winged counterparts. Overall, there tends to be a more obviously manic quality to Sevens with the Six wing. Sevens with an Eight wing are more success oriented, pragmatic and driven. They can be overbearing in the pursuit of their desires and are generally more aggressive and competitive than those with a Six wing. Type Exemplars Sevens, when healthy, are considered Renaissance Men. Consider in this regard, such Sevens as Leonardo da Vinci, Wolfgang Amadeus Mozart and William Shakespeare. Emilie du Chatelet, who defied the gender stereotypes of her time to become an impressive scientist and mathematician was also a Seven. More recently, Richard Feynman, physicist, card player and funny man was a Seven. A Feynman quotation: There is a computer disease that anybody who works with computers knows about. Its a very serious disease and it interferes completely with the work. The trouble with computers is that you play with them! Benjamin Franklin and Thomas Edison manifest the inventive side of the type Seven personality and many inventors have, in fact, been Sevens.

Famous artists include Paul Gauguin, Salvador Dali and Francis Bacon. The art of Sevens tends to be vibrant and expansiveglittering surfaces with intimated depths. Famous musicians include Mick Jagger, Iggy Pop, Bono, Bette Midler, Chuck Berry, and Elton John. Sevens are naturally drawn to humour and many comedians have been SevensJon Stewart, Bill Maher, Robin Williams, Jim Carrey, Howard Stern, Elaine Boozler, Joan Rivers and Mike Myers to name a few. Also, talk show hosts Larry King and Conan OBrien. The poets William Wordsworth and E.E. Cummings were Sevens, the latter clearly delighting in word play. Type Seven authors include Colin Wilson, Thomas Wolfe, Mark Twain, Robert Louis Stevenson, Henry Miller and Kurt Vonnegut. The counter-culture movement of the 1960s was permeated by type Seven energy and many of the figures who achieved prominence in that period were Sevens. Ram Dass, Timothy Leary, and Laurence van der Post readily come to mind in this regard. Charles Tart, transpersonal psychologist and early student of the Enneagram, was also a Seven. Likewise the New Age/Self Help movement has been inspired by quite a few Sevens: Consider Marianne Williamson, Byron Katie, Mark Victor Hansen, Wayne Dyer and Stephen Covey. Directors Steven Spielberg, Federico Fellini and Mel Brooks were Sevens. Also, the recently deceased Hunter Thompson, Gonzo Journalist: Nobody seems to know what my crimes are. The charges are vague I am actually on trial for Sex, Drugs and Rock and Roll. Politician and Gay activist Harvey Milk: he combined the flamboyance, charm and a certain shameless quality, sometimes seen in type Seven, with the leadership qualities of his Eight wing. Famous actors include Goldie Hawn, Warren Beatty, Cameron Diaz, Jack Nicholson, Joan Collins, Elizabeth Taylor and George Clooney. Fictional examples include Holly Golightly from Breakfast at Tiffanys, Maude from Harold and Maude, Nate from Six Feet Under and, of course, the indomitable Peter Pan. Possible Mistypes Sevens often have a perfectionistic streak. If a casual observer had insufficient knowledge, some confusion might arise between type Seven and type One. In addition, Sevens and Ones are both prone to feelings of frustration. Nevertheless, the two types are very different. Ones tend to be selfconstrained and self-denying whereas Sevens tend, in contrast, to be expansive and even hedonistic. Sevens tend to have problems with immaturity; Ones are very much the adult. Ones tend towards rigidity; Sevens towards expansiveness. Ones towards moralism, Sevens towards libertinism. Both Sevens and Twos are expansive, extroverted and generous. Both types often enjoy entertaining and the pleasures of the senses. Finally, both types can be needy. Sevens are more oriented towards their activities however, whereas Twos are most focused on their relationships. Twos have far more follow through than do Sevens, whose multi-tasking often leaves them with something

else to do when the time comes for attending to duties and responsibilities. Sevens are fixated in the intellectual centre whereas Twos, no matter how intelligent, are primarily fixated in the emotional centre. Sevens and Threes are each outgoing and talented and both types can be self-centred. But Sevens are scattered whereas Threes excel at focus. Threes are oriented towards success, whereas Sevens are focused on enjoyment. Threes care about the impressions of others whereas Sevens, who are often quite popular as well, will sacrifice the good opinion of others if it interferes with their desires and their own conception of what is valuable. While it is quite uncommon for Fours to mistype as Seven, it is not especially unusual for Sevens to initially mistype as Four. In addition, from an external point of view, more extroverted Fours, primarily those with the Three wing, can, in some settings, look like Sevens and artistic Sevens might resemble Fours. This is because both types can be creative, unconventional, attention seeking and even flamboyant in their presentation. Nevertheless, Fours are far less extroverted than Sevens who truly seek out people as a principle means of distraction. Fours are comfortable with their negative mental states, even sometimes choosing to inhabit them, whereas Sevens are in flight from pain. As a general rule, Sevens tend to overestimate the extent of their suffering and sadness because they find such mental states to be so threatening to their sense of self; they can therefore think of themselves as being more melancholic than they actually are. The melancholy of type Seven is primarily driven by anxiety however, whereas that of type Four has its roots in a feeling of worthlessness. Although Fives do not tend to mistype as Seven, some Sevens do initially mistype as Five. Sevens and Fives are both thinking types who generally enjoy a wide range of intellectual and cultural activities. Both types can be idiosyncratic and counter-cultural, and Fives can become scattered and lose focus like Sevens. Nevertheless, Fives tend to be far more focused on their individual intellectual activities than are Sevens. In addition, Sevens are extroverts whereas Fives are true introverts, often pursuing a line of thought until they take it to the very end, unlike Sevens who tend to move on when the intellectual work becomes too immersed in detail. Sevens frequently underestimate the extent of their extroversion, giving them the sense that they are more Five-like than they actually are. Because they sometimes enjoy their time alone, they reason, they could not truly be extroverts. The overall pattern of the Sevens life, however, ought to reveal the pattern of seeking distraction by way of engaging others. The Fives life should reveal a pronounced pattern of withdrawing under stress. Sevens and Six can mistype, especially if the wing is strong. Both types can be high energy and intellectual and both tend to have a quick nervous energy. Sevens, however, have a far more optimistic outlook on life than do Sixes who are generally aware of just what might go wrong. Sevens tend, overall, to be more averse to responsibility than Sixes. Sevens tend to look on the bright side whereas Sixes find it difficult to make light of their difficulties. Sevens and Eights can mistype, once again, especially if the wing is strong, although it is more common for Sevens to mistype as Eight than vice versa. Both types can be dominating and both enjoy adventure. But Eights lack the nervous energy of type Seven and, unlike Sevens, tend to focus quite readily on their chosen fields of activity, something with which Sevens have to struggle. Sevens and Nines are both optimistic, and both types generally have a positive regard for others. Sevens are prone to self-centeredness however, whereas Nines often give too much deference to the

thoughts and feelings of others. Sevens tend to throw themselves into activity under stress, whereas Nines are prone to withdrawal. Sevens are more hyper, Nines more grounded.

Enneatype Eight
Type Description People of enneatype Eight are essentially unwilling to be controlled, either by others or by their circumstances; they fully intend to be masters of their fate, to take charge, to do whatever needs to be done. Eights are competitive, strong willed, decisive, expansive, practical, and tough minded. Eights typically have an enormous amount of energy and frequently have powerful physical appetites. There is an unapologetically expansive quality to the physical presence of the type Eight personality. Eights generally dont have to announce their presence for others to know they are there. The central problem for individuals of enneatype Eight is that the need to avoid being controlled can manifest in the need to control, the need to be in charge, the compulsion to dominate. This can lead to all sorts of practical difficulties, as the world is not always liable to conform to the dictates of the Eights will, but the deeper problem for the Eight is that the need to avoid any semblance of being controlled can rob the Eight of the fluidity, receptivity and acceptance that is generally necessary to live a full, balanced and truly happy life. Eights often experience life as a struggle for existence in which only the fittest survive. Life thus dictates competition from the point of view of the Eight, and Eights naturally intend to be the ones who survive. They typically adopt a survival strategy that involves either a rise to the top of the existing hierarchy, or an opting out altogether of the current system and its structures of power. Eights of the former sort are typically found in positions of leadership, whether it be of their own family, company or political party. Eights of the latter sort tend to be independent contractors, freelancers of all sorts, and even outlawsthose who, in other words, exist outside of the accepted framework of civil society and its often artificial system of rules and obligations. Eights of both basic tendencies need to feel financially independent, and while most Eights do manage to find some means of making peace with their society, they always retain an uneasy association with any hierarchical relationship which does not position the Eight at the top. While some Eights adopt something of the lone wolf persona, most Eights have quite a number of social connections, whether to family members, friends or business connections. Eights are very much present in the world and are frequently extroverts. True intimacy however does not come easily or naturally to Eights. Soft and tender emotions tend to make Eights feel weak, and, more to the point, intimacy requires Eights to lower their defences and thereby become vulnerable. Vulnerability, in turn, triggers the Eights fear of being controlled. Thus, intimate relations are often the arena in which the Eights control issues are most obviously played out. Questions of trust assume a pivotal position. Eights tend to test their intimates to see if they are worthy, to see if they can be trusted not to betray the Eights confidence. Betrayal is absolutely intolerable to Eights and any hint of it can provoke a powerful retaliatory response. Eights are looking, ideally, both for someone they can respect and someone they can protect, a paradoxical combination to be sure, but, while the Eights loneliness can only be assuaged by finding an equal, the Eights feelings of vulnerability can best be assuaged if they know that their intimates depend on them. While Eights do not trust easily, if they do admit someone into the inner sanctum, they generally prove to be stalwart

friends and steadfast allies. Not all Eights do form truly intimate relationships however, as some Eights are simply unwilling or unable to compromise their sense of self-sufficiency. Eights are often prone to anger, one of the few feelings they allow themselves to feel in its pure form. As mentioned, the experience of tender emotions such as compassion, love, sorrow, melancholy and pity can cause the Eight to feel vulnerable, as such emotions are caused by, and in turn cause, a feeling of ego permeability and openness. Anger, on the other hand, embodies a feeling of being in opposition to the world and, at least as the Eight experiences it, a sense of the importance of overcoming that opposition. In the Eights experience of anger, ego boundaries are consolidated, the world kept in opposition, and the Eight focused on domination. The ability to accept the more tender emotions into consciousness, far from being a weakness is actually a sign of true strength. In this light it is worth remembering that one of Gurdjieffs students, J.G. Bennett, noted that at the end of his life, Gurdjieffs face wore the saddest expression he had ever seen. (Perhaps it looked something like the face of Johnny Cash as he sang Trent Reznors Hurt.) Eights frequently consider morality to be just one more means by which society attempts to exert illegitimate control over them. It is, they reason, the weapon that the constitutionally weak use to keep the naturally strong in line. Eights, like counter-phobic Sixes, are suspicious of rules, and often take an oppositional stance to authority. But, as Eights are generally strategic, they seldom take on a battle they know they cannot win. Their rebellion and lack of respect for the rules therefore, is often camouflaged. While Eights tend not to respect external systems of rules, they often have their own internal sense of right and wrong, which consists of personal loyalties and freely chosen commitments. These the Eight will fight to protect. Eights are often said to have an internal sense of justice, and it is true that Eights are acutely aware of the ways in which power is used and abused. When unhealthy, they are perfectly willing to misuse power however. Only the strong survive, and whoever gets in the Eights way might have to be sacrificed to the Eights ambition. Healthy Eights however develop a generosity of character which is almost the direct opposite of the unhealthy Eights selfish self-assertion. Healthy Eights, those Eights who have developed the capacity to love, are among the most generous character types in the Enneagram. Martin Luther King should be considered in this regard. He found power in restraint and strength in humility. Unhealthy Eights, on the other hand, are the most brutal of the enneatypes. Unhealthy Eights are bullies who enjoy intimidating those whom they see as weak and who feel little compunction about walking over anyone who crosses their path. They are crude, brutal, dangerous and grotesquely insensitive to the feelings of others. An element of sadism frequently enters the picture, sadism being a clear and obvious manifestation of the attempt to attain power by means of domination and humiliation; a weakness posing as strength. In the traditional Enneagram, the passion of type Eight is said to be lust. This should not be confused with the insistent desire to enjoy the pleasures of the senses, sexual or otherwise, which is more characteristic of the gluttony of type Seven. The lust of type Eight has an expansive quality to itrather than the need to take in, the lust of type Eight manifests in the need to push outwardsto assert the self in order to attain the objects of desire. As with the passions of all the enneatypes, the term should not be read in its narrow or conventional sense, and the lust of type Eight need not manifest sexually. When it does, the Eight often finds it difficult to marry the often enormous desire for purely physical gratification with the more tender emotions of love and compassion, and herein lies one of the keys to understanding why the passion of type Eight might be considered a vice or sin.

Whether the passion of lust manifests sexually or not, it involves a quality of self-assertion, a tightening of the ego boundaries, a stance that is often oppositional between the Eight and the other. What the Eight primarily desires is power power sufficient to insulate the Eight from ever being vulnerable or weak. Such power is always a delusion however, and it is the search for it which prevents the Eight from attaining true health and integrity of character. Naranjo comments thus: Hidden as it may be behind the enthusiastic expansiveness, jollity and seductive charm of the lusty, it is the loss of relationship, the suppression of tenderness, and the denial of the love need in the loss of wholeness and sense of being. Enneatype VIII pursues being, then, in pleasure and in the power to find his pleasure, yet through an insistence on overpowering becomes incapable of receivingwhen being can only be known in a receptive attitude. By doggedly claiming satisfaction where a semblance of satisfaction can be imagined he perpetuates the ontic deficiency that only feeds his lusty pursuit of triumph and other being substitutes. Eights with a Seven wing tend to be more expansive extraverted and openly aggressive than those with the Nine wing. They are more likely to be sensation seekers and are generally more overtly ambitious than those with a Nine wing. Eights with a Seven wing especially tend to relish intensity of experience. Conversely, Eights with a Nine wing hold more of their energy in reserve and exhibit more of a grounded, even stubborn quality. They are generally less obviously volatile than Eights with a Seven wing but can slip just as radically into open aggression when pushed. Type Exemplars Socrates and George Gurdjieff were both Eights. Each impressed his followers as much by his personal presence as by his intellectual contributions. Each were men of large appetites and expansive energies. Those who mistype Socrates as an enneatype Five seem to be labouring under the false impression that only Fives can be thinkers, although both men do demonstrate the Eights often strong connection to Five. Gurdjieffs legacy is more recent, so mistypes of him are not so common. The ancient world seems to have provided a fitting stage for type Eight energy and many of the key military figures of antiquity have been EightsAlexander, Julius Caesar, Hannibal, Attila and Emperor Qin to name just a few notable examples. They murdered millions. Naturally, given the nature of the type Eight fixation, many of the worlds most influential modern leaders have also been Eights: Franklin Delano Roosevelt, Winston Churchill, Josef Stalin, Mao Tse Tung, Fidel Castro, Martin Luther King Jr., Golda Meir, Indira Gandhi and Lyndon Johnson. A good quotation from Lyndon Johnsons biography illustrates enneatype Eights means of sising up an individual: While Lyndon Johnson was not, as his two assistants knew, a reader of books, he was, they knew, a reader of men--a great reader of men. He had a genius for studying a man and learning his strengths and weaknesses and hopes and fears, his deepest strengths and weaknesses: what it was that the man wanted--not what he said he wanted but what he really wanted--and what it was that the man feared, really feared. He tried to teach his young assistants to read men--Watch their hands, watch their eyes he told them. Read eyes. No matter what a man is saying to you, its not as important as what you can read

in his eyes--and to read between the lines: more interested in mens weaknesses than in their strengths because it was weakness that could be exploited, he tried to teach his assistants how to learn a mans weakness. The most important thing a man has to tell you is what he isnt telling you, he said. The most important thing a man has to say is what hes trying not to say. For that reason, he told them, it was important to keep the man talking; the longer he talked, the more likely he was to let slip a hint of that vulnerability he was so anxious to conceal. Thats why he wouldnt let a conversation end. Busby explains. If he saw the other fellow was trying not to say something, he wouldnt let it (the conversation) end until he got it out of him. And Lyndon Johnson himself read with a genius that couldnt be taught, with a gift that was so instinctive that a close observer of his reading habits, Robert G. (Bobby) Baker, calls it a sense; He seemed to sense each mans individual price and the commodity he preferred as coin. He read with a novelists sensitivity, with an insight that was unerring, with an ability, shocking in the depth of its penetration and perception, to look into a mans heart and know his innermost worries and desires. (From Robert Caros Lyndon Johnson.) General George Patton and George C. Scott, the actor who famously played him, were also Eights. Other actors include Shelley Winters, Bette Davis, Charlton Heston, Frank Sinatra, Sidney Poitier and John Wayne. On the American scene more recently, Eights include Donald Rumsfeld and the aptly named Vice President Dick Cheney. Senator John McCain is also an Eight. Also the former senator, Ann Richards. Singers include Courtney Love, Queen Latifah, Pink and the Man in BlackJohhny Cash. Famous Eight artists include Pablo Picasso, Diego Rivera, and Lucien Freud. The authors Ernest Hemingway, Edward Abbey and Norman Mailer were also Eights. Also, feminist and philosopher Mary Wollstonecraft. Also: television personalities Dr Phil, Nancy Grace and Paula Dean. And, of course, The Donald. Fictional Examples include: Platos Thrasymachus, Star Wars Darth Vader and Lucy from the comic strip Peanuts. Possible Mistypes Eights and Ones can both be dominating and self-assertive. Both are drawn to leadership roles. Typically it is the more passionate and visceral type One who is mistaken for the EightRudi Giuliani being a case in point, or Osama bin Laden. But Ones dominate in service to an ideal and are more rule bound than is the Eight, who is typically a law unto himself. Twos are more likely to be mistyped as Eights than the converse, and even that mistype is likely to occur under a narrow set of circumstances. While it is true that Twos can be quite bossy, Twos are primarily emotionally centred whereas Eights repress the more tender emotions. Twos are needy; Eights self-sufficient to a fault. Twos are manipulative; Eights are direct. Twos are soft; Eights are hard etc. Eights and Threes are both competitive, and both can be dominating and drawn to leadership roles, but Threes are fundamentally concerned with receiving external validation, something which is

almost entirely foreign to enneatype Eights mindset. Threes want to be admired; Eights want respect, even if it is grudging. Threes are much smoother and conciliatory than Eights, something which seems compromising from the standpoint of type Eight. A mistype between Eight and Four is generally unlikely, but a Four with Three, especially one with a sexual/social instinctual stacking could conceivably be mistaken for an Eight. Eights, on the other hand, should not be mistaken for Fours. Such Fours can be passionate, competitive and dominating. But Fours are generally far more comfortable expressing their emotions than are Eights, and are especially more comfortable with expressing vulnerability, even if they do sometimes do it an a paradoxically aggressive fashion. Eights can be mistyped as Fives when they are especially intellectual. Fives can be mistaken for Eights when they are especially self-confident, as they sometimes are in their own areas of expertise. Both types are independent and place a premium on the avoidance of displays of vulnerability. But an examination of the fundamental themes of their lives should reveal the stark underlying differences. Fives are sensitive and are susceptible to overwhelm and energy depletion; Eights have an expansive physical presence, are frequently insensitive, and are more likely to overwhelm others than to be overwhelmed themselves. Eights and counter-phobic Sixes can quite easily be mistyped, and it is not uncommon for counter-phobic Sixes to mistype themselves as Eights. Both types can be ambitious, competitive and even dominating. In addition, both types tend to have issues with authority. But there is a much more reactive, volatile, unpredictable quality to the aggression of counter-phobic Sixes than there is to the generally more strategic aggression of type Eight. Moreover, there is generally a more personal quality to the aggression of type Six than there is to the more goal oriented aggression of type Eight. Eights and Sevens can be mistyped, especially if the wing is especially strong. Both types can be sensation seekers who love adventure. Both types can be competitive and overwhelming. But as a general rule, Sevens find focusing to be quite challenging whereas focus comes naturally to Eights. Sevens have a lighter approach to life and generally have a quick nervous, mental energy which contrasts with the more grounded instinctual energy of type Eight. Eights and Nines might possibly be mistyped, especially, once again, if the wing is particularly strong. But Nines are generally conflict avoidant, especially in close personal relationships, whereas Eights often enjoy a good fight. Nines struggle with self-assertion whereas self-assertion comes naturally to Eights. Nines have to avoid being overwhelmed by others; Eights have to avoid being overwhelming.

Enneatype Nine
Type Description People of enneatype Nine are essentially looking to maintain a sense of peace, harmony and balance and to avoid conflict and disruption. Nines tend to see the best in people, to be fundamentally optimistic about the future, and, when reasonably healthy, to have a calming and grounding effect on those around them. As a general rule, Nines are fairly easy going; they adopt a strategy o f going with the flow. They intuitively know how to wait for the openings so that they can slip effortlessly into the stream. Nines dont tend to sweat the small stuff. On the whole, they are self -

effacing, tolerant, even-tempered and likable individuals. Nines aspire to be supportive, loving and gentle and more than any other enneatype, are likely to embody these valuable qualities. Given such a portrait, it might seem difficult to understand what is so problematic about the type Nine fixation. The central problem for Nines revolves around the fact that their desire to maintain peace and to avoid conflict is compulsive. As the potential for conflict in life is virtually ubiquitous, the Nines inability to confront it forcefully and deal with it effectively, leaves the Nine at a serious disadvantage when it comes to living a full, satisfying and honest life. This deeply rooted tendency to avoid discord plays itself out both internally and in the realm of external action, but generally manifests most centrally in close personal relationships, as intimate relationships more than anything else tend to trigger core defences. Many Nines are reasonably successful when it comes to their interactions with the world. They are frequently productive and often manage to rise through the ranks on the basis of their likability and reliability without having to engage too forcefully in direct competition. Thus, even in a capitalist economic system, many Nines manage to succeed while maintaining an attitude of forbearance and cooperation. Nines are not necessarily without ambition either, something easily attested to by the sheer number of leaders who have had a type Nine fixation. Some such Nines are able to take on leadership roles because they wear their fixations lightly or because they are buoyed by the ambitions of others to whom they are attached. Perhaps they enjoy the benefits of a fortunate upbringing or perhaps their work on themselves has borne fruit. Sometimes Nines who take on leadership roles seem to be the living embodiment of a solution that has been offered to us from the depths of the collective unconscious. They represent the only possible answer to the exigencies of a time in which the forward path cannot be determined by aggressive self-assertion or even by clarity of intellect. Abraham Lincoln, perhaps the greatest of Americas presidents, could modestly state I claim not to have controlled events, but confess plainly that events have controlled me. Healthy Nines are in touch with their depths and are able to maintain their sense of self even in the face of the most forceful opposition or the most appalling conflict. Even as they rule, they serve those they lead. Less healthy Nines who take on leadership roles however, tend to adopt a strategy of muffling from awareness the likely negative consequences of their actions. Often they surround themselves with like-minded others who reinforce their sense of security and who serve as a buffer from all forms of dissent, thus enabling the Nine to remain insulated. Most of the unhealthy Nines insulating buffers against reality, however, are actually internal to the psyche. A deeply entranced Nine simply dissociates from whatever is unpleasant or unpalatable, from whatever disturbs his preferred view of the world. Such comfortably numb Nines simply fail to process any information which would be a cause of discomfort or disturbance. About this phenomenon, Naranjo comments, Not wanting to see, not wanting to be in touch with ones experience is something akin to cognitive laziness, an eclipse of the experiencer or inner witnessing in the person. Unhealthy Nines, even as they take on roles of leadership, which would seem to involve self-assertion, are often actually deeply entrenched in a peculiar form of self-abnegation. Hence we encounter the portrait of the nice guy, the one who is affable to even the lowliest employee. He has a ready smile and a genial manner. He means no one any harm. But he has just busted the union, slashed the benefits to the school lunch programme, or authorised the bombing of Iraq. He heads for his private sanctuary; he mindlessly

kisses his wife; he watches the TV. He sleeps well. His conscience is clear. He never assumes any responsibility for the evil he has wrought. It is an almost universal rule that those leaders who rise to power in spite of, or even by virtue of their unconsciousness, have managed to do so because they have unwittingly embodied and reflected back the irresponsibility and lack of consciousness of those who brought them to power. About such rulers, it would be fair to say that, even as they rule, they follow those they lead. While the above may seem something of an exaggerated portrait, exaggerations often serve to illustrate key points. Virtually all Nines tend to see what they wish to see, to idealise those whom they love and to ignore whatever would disturb their comfort and peace of mind. These tendencies are not left behind until a Nine is truly healthy. The problem with this approach, of course, is that problems do not cease to exist, simply because the Nine ignores them. They have consequences, often deleterious one, both for the Nine and for those in the Nines life. While some Nines do assume positions of leadership, most Nines are not especially ambitious. They pay their dues to the world but essentially prefer to withdraw from it. They are home bodies who are generally devoted to their families, especially to their children. They enjoy their hobbies and appreciate some time to themselves. They generally value simplicity and cultivate the virtue of patience. They are frequently creative in a modest and unassuming way. They adopt an attitude of acceptance towards life. They dont ask for too much; sometimes they ask for too little. At a very deep level, at a level which seldom breaks through to conscious awareness, most Nines simply feel that they dont deserve too much. Nines would do well to develop a certain kind of healthy selfishness, as many of their difficulties turn on the fact that they are too selfless. As mentioned above, the Nines core issues tend to manifest most profoundly in the context of intimate relationships. It is here that the Nines need to avoid conflict bears its most obvious fruit. Many Nines seem to find it excruciatingly difficult to assert themselves against those they love, even when it comes to trivial matters. They would rather defer to their partner than assert their own preferences. Their preference is not very strong, they reason, whereas the partner is willing to put up a fight. It seems only reasonable to give in. In that manner, the Nine gets to avoid the unpleasantness of a conflict and vicariously enjoy the pleasure that the partner feels. Nines tend to merge with their partners and to empathetically take on the partners feelings and desires. This naturally makes it difficult for the Nine to cause hurt or frustration to those they love. On any individual occasion, this policy of appeasement might indeed be reasonable, but as a general policy it does not bode well for either the Nine or the partner of the Nine. The problems generated from this policy follow a few predictable patterns. The Nines partner might actually begin to resent the passivity of the Nine. It can be difficult to respect someone who will not defend boundaries, who will not take a well defined position. Other individuals gladly accept the willingness of the Nine to adopt their agenda and become overtly dominating and, in some cases, even abusive. The Nine might even appear to accept such aggressions against them, although resentment invariably builds beneath the calm and placid surface. Nines have a difficult time accessing their anger, as anger is the emotion which, in its pure form, signals to us that one of our boundaries has been violated. As Nines tend to have a diffuse sense of their boundaries, they tend also to fall asleep to their anger. The anger exists however and will manifest itself, perhaps in passive-aggressive foot dragging or checking out from important engagements. For some Nines,

unprocessed anger manifests itself through the development of psychosomatic illnesses. Other Nines experience instances in which pent up anger expresses itself inappropriately and unexpectedly with such a fury that it shocks those on the receiving end. All of these manifestations of anger are naturally a good deal more harmful to the Nine and to the Nines relationships than expressing it in a way which is appropriate to the needs of the situation. The ability of a Nine to acknowledge anger and recognise and deal with its causes is a pretty good measure of the Nines general level of health. The really crucial problem for type Nine individuals is that they tend to have an inadequate sense of self. This leads to a tendency on the part of Nines to both downplay their own significance and to borrow a sense of significance from others. There is, in fact, a sort of paradox at the heart of the type Nine fixation. At a largely subconscious level, Nines intuitively grasp that the constructed personality, the personality with which most of us identify, is not the true self; it is not who they are. This is, in fact, a very deep truth; the constructed personality is simply thata construct through which consciousness operates, much of it built out of defences and reactions to dangers which are no longer present; it is, in a sense, both a limitation and an obscuration. But the constructed personality also serves a necessary function; it gives the individual a base from which to operate, a sense of self, however ultimately flawed and partial. While the constructed self is not ultimately who we are, it is a necessary step towards the development of true individuality. Gurdjieff has this to say: For inner growth, for work on oneself, a certain development of personality, as well as a certain strength of essence are required. An insufficiently developed personality means that a man cannot begin to work on himself, he cannot begin to study himself, he cannot begin to struggle with his mechanical habits. Without a well developed personality, without a firm sense of self and adequately defined boundaries, the Nine is left in a state of permeability to forces both outside the ego and to those subterranean forces that reside beneath it. Understanding this essential porousness of the ego of enneatype Nine is absolutely essential to an understanding of all of the basic manifestations of the Nines specific problems and challenges. It is the difficulty that type Nine individuals have in addressing this core issue which is called in the traditional enneagram, the vice of indolence. As already indicated, indolence does not here refer to laziness in the traditional sense, although it can manifest in that manner in some individuals, but to the lack of attention to the most important matter at hand, the lack of attention to what constitutes true work, i.e. the development of a solid sense of self from which the Nine can be truly effective in the world. According to the teachings of the traditional enneagram, the essential virtue of each type appears when the fixation or vice weakens. Oscar Ichazo, the father of the modern Enneagram, indicated that the virtue of type Nine was what he called Holy Love. Nines, even at average levels of health, tend to be kind, compassionate and tolerant individuals; their personalities dimly sense and partially embody the nature of their type specific virtue. True love does involve openness to others and permeability of ego boundaries; it does involve acceptance and forgiveness; it does involve a sense of the interconnectedness of all things, just as Nines have known all along. Like all of the fixations, the type Nine fixation can be viewed as a sort of failed short cut; it can be viewed as the personalitys flawed attempt to achieve the true virtue. As type Nine individuals learn to love and honour their own integrity, they are able to extend that love to others in a truly effective and beneficial manner. As they heal themselves, they heal their relationships with others and actively work towards healing the wounds of our ailing planet. Nines are sometimes called the peacemakers but they are not

really worthy of that name until they leave behind the idea that peace is synonymous with the absence of conflict. Making peace requires the Nine to develop a truly active nature, the nature that Nines are able to manifest when they shed the passivity associated with their fixation. Nines with a One wing tend to be more cerebral and imaginative than those with an Eight wing. They typically withdraw under stress more than those with an Eight wing. They sometimes find it difficult to ground themselves. They tend to lose focus and can get lost in worlds of their imagination. Nines with an Eight wing are overall more grounded and assertive. They tend also to be more sociable than those with a One wing. Nines with a One wing are more theoretical; those with an Eight wing more practical. Type Exemplars Presidents Abraham Lincoln, Gerald Ford, Ronald Reagan, Dwight D. Eisenhower and G.W. Bush are all examples of enneatype Nine. (G.W. Bush is a perfect example of the principle of disintegration; Nine goes to Six under stress. But, G.W. Bush is not an over thinker who is fixated in the mental centre; hence not a Six. His father is the Six.) Famous actors Uma Thurman, Liv Tyler, Jennifer Anniston, Sophia Loren, Jimmy Stewart, Ingrid Bergman, Kevin Costner, Keanu Reeves, and Ray Romano. Nines often have an intuitive grasp of the workings of the subconscious mind. Consider Carl Jung and Joseph Campbell in this regard. In an extended sense, we can even see Walt Disney, the fantasist, in this light. Nines tend to have an innate desire to attain a sense of unity with nature, and many famous naturalists have been Nines. John Muir, the founder of the Sierra Club, and Ansel Adams, photographer for the Sierra Club for many years were both Nines. Also, essayist of nature Joseph Wood Krutch, evolutionary theorist Stephen J. Gould, American transcendentalist philosopher Ralph Waldo Emerson and more recently, naturalist Mark Bittner who befriended the wild parrots of Telegraph Hill. Musicians include Paula Abdul, Jimi Hendrix, Eric Clapton, Dave Mathews, Josh Rouse, Willie Nelson and Janet Jackson. Authors include J.K. Rowling and Laura Ingalls Wilder. Also, cartoonist Charles Schulz. Painters include Marc Chagall and Henri Matisse. A good case could be made for typing Jesuss mother Mary as a Type Nine. She had that quality of acceptance. Lao Tzu, or whoever was the guiding spirit behind the mystical/philosophical Tao Te Ching also expresses the Nines sensitivity to nature and desire for harmony and balance: If you open yourself to the Tao, you are one with the Tao and you can embody it completely. If you open yourself to insight, you are one with insight

and you can use it completely. If you open yourself to loss, you are one with loss and you can accept it completely. Open yourself to the Tao, then trust your natural responses; and everything will fall into place. Fictional examples include most of the hobbits in Tolkiens Lord of the Rings, as well as the author of that book and its sequels, and the director of the filmsPeter Jackson. Also, J.K. Rowlings famous hero, Harry Potter is a Nine. Other fictional examples include Star Wars Luke Skywalker, as well as George Lucas, the director of Star Wars. Finally, Santa Claus is a Nine, not a Two, despite his penchant for giving. (Mrs Claus is likely the Two.) Possible Mistypes Nines and Ones can be mistaken for each other if the wing is especially strong or the individual observed under a narrow set of circumstances. Nines, in particular, can have an opinionated streak and strong moral convictions which they might express freely; in this way they might appear somewhat One-like. (The Nines conflict avoidance is often enough not global, so that there are some Nines who will forcefully argue for e.g. their political positions while nevertheless deferring to their spouses on all matters of any significance.) But this potential similarity notwithstanding, Nines are far less likely to try to control others or the environment and are generally much more capable of seeing the elements of truth in opposing points of view, something which is often a weak spot for Ones. On a personal level, Nines often struggle with self-assertion, whereas Ones find it comes more or less naturally. Nines generally find ways to relax when feeling tense; Ones have generally tense personalities and experience real difficulties when it comes to relaxation. Nines and Twos can easily mistype. It is especially the case that female Nines who are identified with a nurturing role might mistake themselves for Twos. Both types tend to be generous and oriented towards feelings and relationships. Nines, however, are truly humble and generally self-effacing, whereas Twos tend to have a high opinion of themselves and tend to want to receive recognition for their good deeds. Twos are also far more aggressive when pushed than are Nines who characteristically withdraw under stress. Nines and Threes can mistype if the Nine is especially successful or the Three especially depressed. Nines can identify with a social role, much as Threes can, and can be charismatic like many Threes. But the overall pattern of their lives ought to indicate the true type. Even very successful Nines tend to adopt an attitude of easy-going, unpretentiousness; they tend to be more cooperative than overtly competitive, unlike Threes. And even workaholic Nines seem to know how to relax, something which generally does not come easily to the more driven Threes. Finally, while Threes can lose their motivation when depressed, their essential goal oriented nature is likely to assert itself fairly quickly. Nines and Fours can both be sensitive, creative, withdrawn and introverted and for these reasons can cross-type, although it is generally the Nine who mistypes as a Four or who is mistyped as a Four by

others on the basis of these similarities. Nines, in particular, sometimes recognise that they are far less happy than they let on, and many Nines feel inadequate when depressed; they therefore think they must be Fours. The internal landscape of Fours is much darker than that of Nines however, who tend to see the best in others and who characteristically detach from strong emotions, especially strong unpleasant emotions. Nines are also not in search of an authentic self or the proper presentation of that self; they are generally somewhat oblivious to these concerns. Finally, Nines tend to relate well to a greater variety of people than do Fours, who often feel like misfits. Nines and Fives are both withdrawn types and many Nines are systematic thinkers and intellectuals, therefore there are some commonalities which might generate a mistype. It is generally Nines who mistake themselves or are mistaken by others as Fives; Fives almost never mistype as Nines. One of the principle differences lies in their approach to thought. Nines tend to look for thought systems which offer some sense of harmony; Fives are attracted to what disturbs them and often embrace or struggle against nihilism. Nines relate well to a wide variety of people; Fives to only a few. Nines and Sixes can easily mistype or be mistyped by others, although Nines more commonly mistype or are mistyped as Sixes than the reverse. This is exacerbated by the fact that both Sixes and Nines tend to be blinded to the nature of their respective fixations. In addition, many Sixes do not appear to be visibly anxious and some Nines do. Overall, however, Nines lack the nervous mental energy of type Six. Nines moreover tend to be trusting and optimistic about the future; they tend to see the best in others. This is almost never the case with Sixes who have a suspicious streak, generally believe that there is something possibly threatening just below the surface and often have a very cautious view about the future outcome of present events. Nines and Sevens are both optimistic, and Sevens can appear to be easy going and self-effacing, so the two might be confused, although Nines seldom mistype as Sevens and it is not common for Sevens to mistype as Nines. Sevens tend to be self-centred, whereas Nines tend to yield too much to the preferences of others. Nines tend to go with the flow; Sevens tend to push their agenda. Sevens tend towards hyperactivity; Nines tend to be laid back. A mistype between Nines and Eights might be generated if the wing is especially strong, but as a general rule, the two should be distinguishable in terms of the manner in which they assert themselves. Assertion comes naturally to Eights; not so for Nines. Nines tend to be conflict avoidant; Eights sometimes invite conflict in order to rev up their experience or to clear the air. Nines tend to withdraw under stress; Eights to assert themselves.

Instinctual Subtypes
Introduction to Instinctual Subtypes
According to the Enneagram of personality, each of us experiences the world in a distorted fashion. So powerful is this distortion that it affects every aspect of consciousness. Because of its power over us, we unconsciously assume that our type specific perceptions of reality are absolutely grounded in Truth. Under the guidance of this cognitive distortion, we repeatedly and automatically select out evidence which reinforces our prejudices, and are selectively blind to evidence which would refute our unacknowledged biases. This cognitive distortion does not remain isolated. It infects our passions so that our emotional responses become conditioned and un-free. There is, for instance, an entirely natural and predictable response to the belief that the world is a dangerous place populated by individuals who are not what they seem to be, and that response is one of fear or pervasive anxiety. Clearly, our way of seeing the world has direct and obvious consequences for how we feel about it. While the above example is an illustration of the cognitive fixation and corresponding passion of enneatype Six, each of the nine personality types operates in a similar fashion. Each of us suffers from a distortion which corrupts our intellects and controls our emotions. The Enneagram of personality illustrates for us the fact that none of us are free. Perhaps some awareness of our own type specific fixations can enable us to glimpse the bars of our own prison cells or to see through the spaces that exist between those bars. To that end, accurate descriptions which illustrate our distortions and which resonate with our personal experiences can potentially serve a useful function. Some description of those type specific patterns is contained in the type descriptions in other portions of this site, but we have, so far, left out of our brief discussion of fixation, one key elementthe instincts. Claudio Naranjo, one of the first theorists who worked to develop the Enneagram, defines what he refers to as the essential core of personality as an interference with instinct by passion under the sustaining influence of a distorting cognition. Instinct, along with the intellect and emotions, constitutes the third centre of human consciousness, and it too is constrained and bound by the influence of the dominant fixation. According to Naranjo, Oscar Ichazo, the father of the modern Enneagram of personality, subdivided the instinctual centre into three distinct individual centres, namely the instinct for self-preservation, the sexual instinct and the social instinct. Enneagram theorists have been working with these divisions ever since. These instincts are the most primitive portions of our being; they are that in us which is most akin to the other animals and they are affected by our fixations in ways that follow predictable patterns, in ways that are susceptible to analysis and description. In the portions of this site which follow, some attempt has been made to describe the manner in which these instincts manifest. The general pattern which seems to occur is that one of the three instincts becomes preferred and over-utilised; it mixes with the second most preferred instinct, while the third remains generally undeveloped. Thus, to offer an example, in the nomenclature which has developed around the Enneagram of personality, an individual is considered to have a dominant fixation, type One for instance, and, (in addition to the favoured wing, Nine or Two as the case may be), a dominant instinctual preference. A One, for instance, is either dominated by concerns related

to the instinct for self-preservation, in which case she will be referred to as a self-pres One, by concerns related to the sexual instinct, in which case she will be classified as a sexual One, or by those of the social instinct, in which case she is referred to as a social One. In addition, it is useful to note which of the instincts comes second, in what has come to be known as the instinctual stacking. If a self-pres Ones second most utilised instinct is the sexual instinct, she will be called a selfpres/sexual One; it remains implied that her stacking is self-pres/sexual/social. Overall, there are six possible combinations of instinctual preferences; each one of these preferences manifests in ways that admit of some description. These combinations can be described independently of the dominant types, as each stacking preference will exhibit some commonalities across types. Each of these combinations can also be described as channelled through type, as there are some definite type specific differences. In the pages that follow, the stackings are discussed both independently of type and in accordance with it. A few words can be said in general about the various instincts. The instinct for self-preservation is attuned to the protection of the self, to its needs, health, comforts, security, and stability. This instinct is the strongest and most fundamental in virtually all life forms, and can easily override the other instincts should the life or safety of the individual be in immediate danger. In such threatening conditions, all of us are dominated by the instinct for self-preservation. But, in more general circumstances, when our health, life or security is not obviously or immediately endangered, this instinct will take a back seat, if the individual is dominated by the sexual or social instincts. Claudio Naranjo describes the dominant instinct as a weakness which looks like a strength. By this, he seems to have meant that, as the dominant instinct is overdeveloped, it certainly will attend to the needs associated with that instinct; in this sense it appears to be a strength. But, as the instinct is unbalanced and guided by a fixated personality, it is not being properly utilised, and, in this disturbed state often does not actually best serve the overall interests of the individual who is in its grip. Those individuals who are dominated by the instinct for self-preservation often have a grounded or practical quality; they frequently develop a high degree of self-sufficiency, discipline and maturity. Many self-pres subtypes devote themselves to programmes for self-improvement and, of all the subtypes are probably the most focused. All of these qualities can clearly be beneficial, but when the personality is unbalanced, a dominant self-preservational instinct can manifest in an obsessive concern with questions of health, such as a focus on diet or exercise which might be punitive or otherwise excessive. Some self-pres types, when unbalanced, worry too much about health, mortality, finances or security. In fact, as life is ephemeral and safety an illusion, worry in general, of whatever sort, is a frequent manifestation of a dominant instinct for self-preservation. When the instinct for self-preservation is last in the instinctual stacking, the individual will often be somewhat ungrounded or seemingly immature. Such individuals often have a hard time focusing on issues such as financial security or the commitment to the development of practical skills. Sometimes, issues of health are ignored. In the more extraverted types, individuals who are self-pres last, often find it difficult to develop inwardness. The sexual instinct focuses on attraction and excitement, or, what, apart from the self, seems to promise to expand and intensify life. The life of the self is found in the life of the other. As its name would indicate, individuals who are dominated by the sexual instinct are concerned with sexual fulfillment in the obvious sense of that term, but sexual subtypes are seldom interested in sex merely

as a physical act. In fact, a belief that sex is just another physical drive for physical pleasure is a pretty good sign that an individual is not a sexual subtype. Sexual subtypes generally have romantic longings for the ideal partner and hence have high expectations and ideals. By extension, the sexual instinct can manifest in a desire for intensity of many different sorts, but the primary manifestation will generally be a concern with finding the ideal partner, as the sexual subtypes tend to feel somehow incomplete or unfinished without a relationship to ground them. On the high side, sexual subtypes often bring a certain passion and experimentalism to their lives; they are generally willing to take risks in order to attain their ideals. Sexual subtypes are also usually willing to sacrifice for those who matter most to them; they have an expanded sense of what constitutes the self and tend to merge with those they love. On the down side however, sexual subtypes tend to struggle with issues of neediness and dependency, as they tend to feel that they need relationships in order to reclaim lost or inaccessible portions of the self. In addition, the merging tendency, when taken to extremes, can lead to an inability to protect important boundaries. And the desire for intensity of experience can lead sexual subtypes to take unnecessary risks, to be somewhat impatient and to grow bored or frustrated with mundane reality. When the overall personality is unbalanced, thrill seeking or self-medication sometimes enter the picture, and can lead to various forms of addiction. When the sexual instinct is least developed, the personality can lack a certain charisma and momentum. Such personalities often do not form truly intimate relationships, as they dont feel driven to do so; consequently, their personal relationships can suffer from a lack of attention. As there are aspects of ourselves which we can only see when in close relationship to others, those whose sexual instinct remains undeveloped might find it difficult to cultivate some forms of selfawareness. The social instinct focuses on the group, hierarchy, status, the big picture; it essentially focuses on connecting to that which is larger than the self. Individuals whose social instinct is dominant need to feel a sense of belonging. They need to feel as though they have found a place in the group; they need to feel as though they are making their own contributions. Individuals whose social instinct is first tend to be the warmest of the subtypes. They generally have lots of connections whether to friends, acquaintances, family members or professional colleagues. Social subtypes are the most likely to feel a sense of social responsibility to the needs of the group and to work to serve those needs. On the high side, social subtypes are the most likely to sacrifice their narrow interests in service of that which is larger than themselves. They extend themselves toward others and often have a sort of generosity with their time and energy. They are aware of group dynamics and underlying emotional currents. On the down side however, social subtypes are the most prone to feelings of social shame; as they are the most acutely aware of the opinions of others, they suffer the most when they feel a sense of social rejection. Social subtypes can therefore suffer from self-consciousness. In less balanced personalities, this can lead to a need to conform to the standards of the group in order to achieve acceptance. Social subtypes can sometimes fail to focus on the needs of the self as they are searching for their identity in terms of the larger whole. When the social instinct is least developed, the individual is going to find it difficult to see why it is important to form social connections or to cultivate multiple relationships. This, in turn, can lead to a

certain amount of social isolation. And, as we all must find a niche in the larger whole, those whose social instinct is least developed, can find it difficult to negotiate the needs of the social realm which make this possible. Those whose social instinct is last in the instinctual stacking, find interdependence difficult and dependence on others barely tolerable. But all human beings are interdependent, and sometimes, dependentwhen they are, for instance, young, weak, sick, old or dying. Those whose social instinct remains undeveloped are trying to attain a type of independence and self-sufficiency which is not possible for human beings. This false independence almost certainly leads to unnecessary suffering and impoverishment of experience. Gurdjieff, whose work in many ways prefigured the modern Enneagram of personality, believed that none of us use our energies properly; in particular, he emphasised the fact that all of us engage in what he called the wrong use of centres. We use our intellects perhaps, when feeling is called for, or perhaps we focus on feeling when we ought to move into action. Each of the types of the Enneagram of personality engage in this wrong use of centres in type specific ways, but the wrong use of centres extends to the various distortions of the instincts as well. So, for instance, an individual whose social instinct is dominant might try to use the energy of the social instinct to further the needs of the instinct for self-preservation. This utilisation is inefficient however. Too much energy goes where it is not needed and not enough energy goes where it should. The wrong use of centres does not further the overall true needs of the individual. In the ancient world, health, like beauty, was considered to be a matter of balance and harmony, the proper relationship of the parts to the whole. Aristotle suggested that it was only when true internal harmony was achieved, when each aspect of the psyche was performing what it was primitively meant to perform, that an individual had developed the internal conditions which enabled him or her to be excellent and to achieve true happiness. We do not have the knowledge of how to achieve this balance. We do not know how to achieve excellence or to be happy. In particular, we who have made contributions to this site are flawed and fixated and do not have the knowledge of how to achieve liberation. We also do not know anyone who has this knowledge. Perhaps it once existed and has been lost to us. Perhaps it has always been the case that, as Socrates maintained, virtue cannot be taught, even by those who charge high fees, although some degree of health, balance and virtue can nevertheless sometimes be attained. Surely, in order to achieve any kind of effective inner transformation, self-knowledge is a necessary first step. Perhaps, the Enneagram of personality can be of some small help to some few people and it is in that spirit that this site was developed.

Type Stackings
InstinctsSelf-preservation, Social, Sexual.
These three instincts are built into our bestial nature, which resides at an unconscious level helping to ensure survival, both of ourselves and our species. From the perspective of the enneagram, we want to know how these drives manifest and function, both within a given personality and as distinct patterns, as defined by each instinct alone and in terms of the alignment of two or three (stacking).

Sexuals attract others without really trying. They also repel others in the same way, like an antipheromone. This works like a screening function in the mating process. People typically have a strong reaction one way or another towards Sxs, and vice versa. Self-pres people instinctively avoid certain foods and environments, and are likewise drawn to those things that nourish and sustain them. Sps have a strong reaction against things that threaten to harm their comfort or health. The Social instinct is driven towards gaining protection and empowerment within larger entities. Socs typically react strongly against anything which would jeopardise or displace their position or reputation. The instinct is always trying to work for our survival, whether we know it or not. Personality can only get in the way. Animals, as more or less fully instinctual beings, dont have this problem. But integrating our personality with instinct requires that each side of ourselves is fully aware of the other side. Otherwise we are automated, automatic, and on autopilot.

Basic Instinctual Subtype Stackings

The Sexual Stackings sx/sp This is perhaps the most internally conflicted of the stackings, and potentially the most inconsistent in behaviour. This may occur as a blockage of the sexual instinct which can be redirected as a more generally brooding and troubled personality. They may isolate themselves for long periods of time before re-emerging. They live according to a strictly personal outlook and are not particularly concerned with the approval of others outside of their immediate concern. They seem to be searching for something, the missing piece. If they find a soul mate they will unite without fanfare, forming a secret bond, dealing with formalities as an afterthought. Powerful sexual impulses facing inner resistance may manifest symbolically in the psyche, giving way to soulful interpretations of the unconscious. Under periods of stress severe sexual tensions may manifest as erratic, impulsively destructive behaviour. Can seem restless, torn between the comforts of a stable home life and the urge to wander. May be prone to self-medicating. Motivation: to know the heart, reconcile inner conflict, form a secure union. Familiar roles: the devotee, the seeker, the wanderer. Examples of sx/sp: Prince, Carl Jung, Johnny Depp, Ozzy Osbourne, Johnny Cash, Joan Crawford, Princess Di, Marilyn Monroe, Janis Joplin, Frollo from Hunchback of Notre Dame. sx/so This is the type that exudes the most raw charisma and sexual energy. They may identify so strongly with whatever theyre involved with that they often become the symbol of its core essence, and sometimes its lead agent for change. Hardly content with the status quo, this sub-variant seeks to alter the fundamental structure of something while at once embodying its purest or most extreme form. Possibly attracted to radical views on politics, philosophy, spirituality or creativity that reflect

their penchant for testing boundaries. They enjoy pushing others buttons, especially those resistant to their modes of expression. Its not uncommon for them to have a pet social, political or spiritual cause which theyre able to support with heartfelt conviction. May exploit and seek to redefine sexuality to reflect their own colourful and uncertain understanding of it. While prone to exhibitionism, they are strongly attracted to grounding influences which can anchor them and provide stability. Failure to satisfy an especially intense desire for connection may cause this sub-variant to spite others at the risk of jeopardising the need for an equal, stabilising force. Can feel pulled between wanting a life of maximum intensity and reassuring episodes of peaceful convention. Motivation: to impact others, question assumptions, challenge convention. Familiar roles: provocateur, activist, exhibitionist. Examples of sx/so: Madonna, John Lennon, Yukio Mishima, Robin Williams, Drew Barrymore, Richard Simmons, Elvis, Bono, George Michael, Sinead OConnor, Joan of Arc. The Self-pres Stackings sp/so This type is generally private and reserved, and especially serious and practical minded in their focus to gain material security and in making useful connections that support their goals. When they do form a connection, loyalty is very important to them and they will not hesitate to end a relationship on grounds of disloyalty. This type may lack a certain degree of interpersonal warmth which can give the impression of coldness or disinterest in others, even a sense of selfishness. May be drawn to groups that attract like minded individuals, as in business clubs or volunteer organisations where a shared professional culture can facilitate social bonds. They tend to live conservatively and dress in an inconspicuously appropriate fashion befitting their status in life. May have a characteristically blunt and direct style of communication that can take others some getting used to. They are particularly strong in matters of commitment and sacrifice, and enjoy being the benefactors in assisting societys practical needs. Motivation: to attain a position of material and societal security. Familiar Roles: the businessperson, the responsible citizen, the pillar of society. Examples of sp/so: Bill Gates, Donald Trump, Martha Stewart, Harrison Ford. sp/sx These people often have an earthy, mysterious quality to them. They are quietly intense, but to others may seem oblivious to the greater social world around them, instead favouring personal interests. They are slow to commit, but once they do it is with an attitude of life commitment, to the establishment of an impermeable bond. Others can be taken aback by how suddenly and completely this type can lock into them, and by the depth of understanding of the others condition. They attach to others at an organic, root level, in contrast to the other sub-variants surface formality. Somewhat hesitant to enter new relationships, they instead preserve the select few enduring bonds they carefully form along the way. The sanctuary of home is of paramount concern, and this type takes

particular delight in decorating their spaces to reflect their cherished sense of taste and depth. Depth and discrimination characterise this stacking. Motivation: to live in a secure, comfortable environment where they can pursue their private interests in depth. Familiar Roles: the mate, the mystic, the quiet supporter. Examples of sp/sx: George Harrison, Jackie Onassis, Eric Clapton, Emily Dickinson. The Social Stackings so/sp This type is often the most comfortable in group settings, but tends to be a bit formal and awkward in one to one relations. This is the natural political type, affiliating themselves with groups or theories which best defend their social and material interests. They may lack warmth and individual identity and this could lead to problems in forming meaningful relationships outside of a shared social interest. The motivation for this type is to attain status within their chosen spherethe social climber. Examples of so/sp: Hillary Clinton, Bill OReilly, Rush Limbaugh, Arnold Schwarzenegger, Ted Nugent. so/sx This type has very strong one to one social skills, but is usually uncomfortable in group settings. They enjoy cultivating multiple relationships, and can be intensely involved when in the presence of someone they are interested in, but have difficulty sustaining these bonds when apart. This may give the impression of being flighty and rootless, willing to adapt and mirror others in order to connect, but lacking a defined approach that would give their relationships a more solid standing. They may have political interests, but are generally more pragmatic and less partisan than the other social variant. They are often attuned to pop culture and the latest trends. This types motivation is to create lasting connections with those they are interested inthe best friend. Examples of soc/sx: Michael Jackson, Bill Clinton, Howard Stern, Margaret Cho, Jack McFarland from Will & Grace.

Instinctual Subtypes by Enneatype

The Instinctual Stackings of Enneatype One Enneatype One belongs to the instinctual/gut triad; its instinctual energy and anger are directed inward. This inward build-up of energies gives to the sexual variant an energy similar to a cork under pressure. The fixation of the One is focused on containment and improvement, but the sexual instinct is passionate and impulsive and its needs dont take kindly to going underground. It is essentially opposed to Oneness. Comparatively, the social One is less conflicted. The social instinct lends itself more to a plan, an order; the instinctual energy has a natural outlet. Not everyone sees things the same way as the One

however, and thats where problems arise for the One who wants to be right and wants the social realm also to be right. The self-pres energy of type One is in sync with its dominant fixation, which can work well when the person is balanced. When out of balance, the self-pres One can become obsessive-compulsive, anal, and/or perfectionistic. The sexual instinct is, in many ways, in opposition to self-pres One energy, so inner conflict is seen more as the sexual variant is expressed through the Oneness. Self-pres/Social Enneatype Ones basic fear is of not being perfect, therefore, not being good enough. This manifests in the self-pres variant as the need to fix the environment. This type is the most steady, organised, and practical. They prioritise time well, pride themselves on, for instance, finding the bargain, buying quality, putting forth their best effort. Perfection comes from dotting all the is. They tend to watch their health and to not overindulge. When healthy, their example of efficiency is inspiring. The pride they take in their work is commendable. On the down side, they can become obsessive-compulsive. They can lose the forest for the trees in attempting to make their homes and environments perfect. They can also be very hard on themselves. The energy of this type is the most consistent. When their ideal falls short, frustration usually turns inward. Anger is repressed, especially with the Nine wing. Self-pres/Sexual This type is more fiery than the self-pres/social. They still have many of the same concerns of the first type, but there is this secondary energy that wants to throw all their repression out the window. This energy is mainly contained, but its there just under the surface. The focus of their perfectionism is on their loved ones. On the down side, they can be very critical of the people close to them. Although normally controlled, this type is likely to erupt from time to time with those close to them. Its an explosion of built up repression that has to be released. On the high side, this type can relax a little more than the self-pres/social, but on the down side, they are more volatile. They do share the inner conflict between their sexual and self-pres instincts with the sexual/self-pres, but the self-pres energy usually wins out. The instinctual energy of the sexual instinct is more apparent than with the self-pres/social. Despite being critical of their mates, they are usually very committed to their relationships. In the mind of the self-pres/sexual One, the judgmental criticality is a sign of commitment and love. Social/Self-pres When the social instinct is dominant in enneatype One, the fear of not being perfect manifests with regards to their connection to others. The social instinct is satisfied when others follow their rules or hold up their standards of justice. This type is very community minded. They are likely to be the person on the block who offers a hand, tells you, for instance, how to maintain your lawn just right. When healthy, they do this in a truly helpful way. These individuals can be counted on to do the right thing. They convey to others that

they can be trusted and have everyones best interest in mind. This type is likely to have an interest in politics and social concerns. They are similar to the self-pres/social in the respect that both types will be community minded, but the self-pres/social will focus more on self and this type will extend its focus to the group. On the down side, they can be judgmental and intrusive when their input is not called for. Frustration for the social/self-pres One comes when others arent maintaining the same ideals and standards the One holds. This frustration in the social arena combines with the self-pres concerns, and can generate the impetus for action we so often see with this type. Social/Sexual The social/sexual One will have the same concerns as the social/self-pres types, however those concerns centre more on individuals. Rules arent quite as important. They will zero in on what they want to make better and the intensity of their conviction is more obvious. Along with this, they are more personable, somewhat lighter and dont generally take themselves as seriously. They can have a great sense of humour. On the down side, their sensitivity can cause them to hold grudges. Because the self-pres instinct is last, this subtype could easily be mistaken for other enneatypes. Along with the sexual/social subtype, they can even be somewhat sloppy. Usually, there is still a sense of organisation and a desire to do the job right, but there is much less emphasis on perfectionism in the material, physical environment. Most of their focus is on people and society. With this as their focus, they can be quite persuasive when it comes to their chosen causes. On the down side, when this extra outward energy is taken too far, they can approach the world with the attitude that they need to be right at all costs. Sexual/Self-pres When the sexual instinct is dominant, the Ones fear of not being perfect manifests directly in the realm of close personal relationships. Close bonds are the focus of their perfectionism. They focus on having a perfect mate or perfect friends and family. Competition and intensity can enter the picture. This subtype is a mass of contradictions. They want to let themselves go, but judge themselves for doing so. The difference between this type and the self-pres/sexual is that the sexual first intensity wins out. They can be highly critical of their spouses, expecting perfection from them. They can be very jealous and protective of their relationships. Their sense of humour can be sarcastic and biting. On the down side, they can be brutal to others while being very sensitive themselves to the slightest criticism. When their standards or ideals arent met, youll likely know about it. The anger and frustration is more visible in this subtype, and they also tend to be more emotionally demonstrative than the other non-sexual subtypes. On the high side, the contradictions and struggle usually make for a very interesting person, combining high ideals with passion. Their blind spot can be their inability to see the impact of their intensity in the social realm. Sexual/Social The instinctual energy of this subtype is the most at odds with their dominant Oneness. This subtype is the most intense. They are looking for perfection in everyone they are close to, not just their

spouses. They can be very charismatic and engaging. They can also be very persuasive, like the social/sexual. If they have an opinion you are going to hear about it. Its very important for them to be understood. They are outwardly competitive. Like the social/sexual, they too may be mistyped as other enneatypes. The anger that is under the surface with the other instinctual variants of type One is much more likely to be apparent with this subtype. You always know where you stand with them. They can mimic type Eights energy in this regard. On the high side, this type is warm and engaging, but on the down side this same energy can bring with it the full brunt of the Ones anger and the need to be right. The Instinctual Stackings of Enneatype Two Healthy Twos know how to give of themselves without the need for reciprocity on their terms. If their love goes unreciprocated, they might still focus energy on the situation, but they accept life for what it is. As Twos become less healthy, pride creeps in and they cant accept that the love and closeness they want from another is not available. They begin to force the issue. They become blind to the fact that their ego is engaged and they start to manipulate others into feeling guilty for not returning their love. They justify, or dont even see that they are manipulating others, because they just cant accept that they dont deserve to be loved. Deep down, the hurt and fear of type Two is that they arent lovable, but pride blinds them, and the egos game is to force the other person into giving the Two what the Two wants. This results in a cycle of giving followed by anger. When healthy, Twos give with acceptance of any outcome. The basic fear of being unlovable manifests differently with the various instinctual stackings. Two is part of the feeling triad; their fear is of not being loved or seen as loving. When this image/feeling energy combines with the sexual instinct, it compounds the outward merging energy of both the Two and the sexual instinct, resulting in a type very focused on others. The survival energy is based on the need to feel love from intimates. When the social instinct is dominant, the fear of being unloved is less focused on key individuals. The sin of pride becomes very apparent in this subtype, and focuses on the need to maintain social bonds. The image/feeling issues of the type combine with the social instinct, and can make for the very caring compassionate drive that is often seen in the social Two. The self-pres Two turns their fear of being unloved into material giving. They give of themselves in concrete terms, as in doing things for others. Giving and doing can result in a feeling of entitlement, where they give to get, expecting the return of whatever good they have brought to others. Self-pres/Social The self-pres instinct in the Two is somewhat at odds with the dominant type Two fixation. The heart energy of the Two is an outward energy, while the self-pres energy focuses inward. So the self-pres Two wants to bring love to themselves. They do this in a way that relates to their environment, their safety, comfort, and possessions. This subtype is warm, friendly and very personable. Their focus is usually on their home and family. They give to others in acts of kindnessgifts, thoughtful cards, remembering special days. They are likely to be there physically to help, cook, lend a hand, fix something. On the down side, they will resent that they are the ones that do all the work. It would be nice if someone helped them out once

in a while. They develop a feeling of entitlement, feeling that its their turn to be catered to for a while, since they have done so much. They can be stubborn and passive-aggressive in an attempt to get their needs met. On the high side, as long as this subtype takes the time to tend to their own needs, they can gain much enjoyment in service to others and the life they build for themselves and their friends and family. Self-pres/Sexual This subtype is more assertive then the self-pres/social subtype in giving and getting love. On the high side, they are more connected to the people closest to them and not as concerned about others. When the social instinct is last, it helps dampen some of the image issues that surface when this subtype is out of balance. On the down side, they can make a lot of demands on their loved ones. Their world is usually wrapped around their family. On the high side, this type can be the glue that holds people together, but, on the down side, manipulation can enter into the picture when things arent going as the Two would like. When their attempts to give love dont get appreciated, the Two will most certainly let others know, usually in the form of a guilt trip. Social/Self-pres The social instinct in the Two emphasises the Twos issues with pride. The fear of not being seen as loving becomes the focus for the social Two. This subtype has strong opinions. On the high side, they want to give to society. For instance they do charity work or volunteer for their church. They get involved in the community in a helping way. On the down side, they can be very manipulative, for instance playing friends against each other in an attempt to keep themselves as the centre of attention, as the one that others have to turn to. They can become know-it-alls. They need to tell you how everything should be done for your own good. They constantly fear the loss of their standing within the group, so they manipulate the group in indirect ways to keep themselves in good standing. Social/Sexual The soc/sexual Two is very people oriented. They are friends with everyone. They make a point of making a connection with most everyone they meet. They will use humour and charm. They will remind you of how many friends they have. They may exaggerate just how close those friends are to them. Their gift to others is themselves, their friendship. Their focus is not so much on material things. On the upside they are great friendsusually positive and inspiring. On the down side they can be too clingy, causing people to feel violated. Sexual/Self-pres Jealousy is a big issue for the sexual variant of type Two. When unhealthy, they cant see how they push away the people from whom they most want love. It becomes a vicious cycle because the more they get rejected the more they push. Twos are usually very good at reading others emotions and needs, but their blind spot (just like all the heart centred types) is not always being able to read how they are making others feel, especially in the present. The Two is past oriented; they have an emotional tally in their minds of all the good they have done in the past for others, but are blind to

how they can make others feel at the moment. This is common to all unhealthy Twos, but is even more accentuated in the sexual variant because the underlying fear of both the enneatype and the sexual instinct are very similar. This subtype loves attention. They give by shows of affection and by spending time with those they are focused on. They make themselves attractive to be lovable. They can be very flirtatious, and are very good at making the other person feel special. On the down side, if this attention is not reciprocated, they can become controlling and manipulative with their loved ones. When unhealthy, the sex/self-pres subtype can become volatile with their intimates. When healthier, the Two develops powers of introspection which helps them form truly healthy relationships. Telling the difference between self-pres/sexual subtype and sexual/self-pres subtype can be very difficult with enneatype Two because type Two energy itself can mimic the energy of the sexual instinct. Therefore, a self-pres Two can still have many of the same issues as the sexual Two. The biggest difference will be in intensity. When unhealthy, the self-pres/sexual Two will adopt more of an air of entitlement as compared to the sexual/self-pres subtype. They will be less direct when it comes to expressing their needs. They expect their intimates to read their minds and do things for them to show their appreciation. Sexual/Social This subtype shares most of the same issues with the sex/self-pres subtypethe flirtatiousness, the jealousy, and the intense focus on others. They differ in that they give their attention to more people. They actually have a softer presentation than the fiercely intense sex/self-pres. This subtype has a lot of charisma. On the high side, they can be a role model for acceptance and caring. Their love can spread to all of humanity. The down side can be similar to that of the sex/self-pres, but the secondary social instinct brings the issue of pride more into focus as well. The sexual/social, like the social/sexual, tend to consider their presence to be their gift. They can be wonderful friends just like the soc/sex, the difference being that their relationships are taken more seriously, once they move beyond the early stages. They may not work as hard in those early stages as the soc/sex will, but at some point, when the relationship becomes more intimate, the sexual variant issues get triggered. With the soc/sexual the issues and dysfunction are more apparent before the intimacy even begins. The Instinctual Stackings of Enneatype Three Enneatype Three belongs to the feeling/image triad. The fear of being unlovable and the concern with validation are expressed differently with the different instinctual stackings. With the self-pres instinct dominant, the need for validation is tied to material possessions. Feelings of safety and security are tied to the Threes always having enough and to being seen by others as having enough. When the social instinct is dominant, the concern with validation of image is accentuated, so there is generally a competitive nature to social Threes. Social Threes may go to great lengths to further the image of themselves as being successful. In the social Three, since image validation is accentuated, we find a subtype that can be very competitive when it comes to social status.

The sexual Three is competitive in the area of physical attraction. Their focus is on being seen as someone who is able to attract and secure a mate. Self-pres/Social This subtype is the most reserved and introverted of the subtypes of enneatype Three, and possibly the hardest worker. They generally put a great deal of effort into their work, excelling at whatever they choose to do. They usually do what it takes to rise to the top. There is a strong desire to excel, although the areas chosen may differ widely from one Three to the next. These Threes are competitive in a quiet way. On the high side, they can be very generous with what they have learned and acquired. The driving motivation for their hard work comes down to their fear of not being good enough. Self-pres Threes seem to feel that if they get that promotion, have enough money or buy a big enough house they will then be lovable, admired by others and finally stop feeling like a failure. The false belief that they are what they accomplish is the driving force behind the behaviour of selfpres/soc Threes. When healthier, this subtype comes to the realisation that all of their hard work wont change what they fundamentally feel inside. They learn to prioritise other aspects of their lives. They slow down and begin to accept themselves as they are. As the sexual instinct is last, less energy is available for intimate relationships. These Threes can therefore have a hard time with intimacy until they learn to slow down and prioritise their relationships. Self-pres/Sexual This subtype also focuses on material success but is overall less concerned with status. These Threes often try to do it all, be the perfect mother or father for instance, while working many hours, and maintaining relationships with friends and family. This subtype is prone to double and triple booking the hours of the day. Their sense of style is quite apparent. You may see them having quite a talent for design and creativity especially, where it comes to their homes and appearance. They take their relationships seriously, but when unbalanced can become cold when their self-pres instinct is threatened in any way. With the social instinct being last, they can have a distrust of new people within their circle of influence. Their focus is not naturally in the social arena, so this can unnerve the self-pres/sexual Three. Social/Self-pres The social instinct combines with the dominant Threeness and accentuates the desire for external validation. This Three derives validation from peer admiration due to high social rank. Of course, the actual sources of admiration (money, a large house, college degrees, flashy cars, etc.) will vary greatly depending on the individual life circumstances. However, the goal will always be on attaining an enviable status in the eyes of others, which necessitates a degree of conformity to the norms of the individuals culture. For example, a social/self-pres Three born in American society will likely strive to epitomise the American dream by embodying all the qualities most Americans currently associate with perfection. These Threes will work tirelessly to find an attractive mate, attain a beautiful home, drive a high status car, and, of course, possess a physically appealing appearance. The bottom line is, unless the social Three perceives their status as being exceptional compared to their peers, they feel utterly valueless; there is no middle ground. This stems from the Threes fear that they are inherently empty and must continuously prove their worth by receiving validation. The social Three thus focuses their energy on the arena of social status.

When backed by the self-preservational instinct, the need for material stability is intensified. For this stacking, status will invariably be associated with wealth. This often leads to a tendency to have lucrative, highly-respected careers in fields such as medicine, law, etc. Self-preservation in the secondary position can also lead to fears and preoccupations with health and safety when the social needs are believed to be unmet. Having the sexual instinct in the last position diminishes this types need for intimacy and intensity. Being social types, however, this subtype of Three can mimic a sexual variants vivaciousness and out-reaching. However, they sometimes lack the resources for sustained intimacy, because the social and self-pres needs will trump the effort for closer bonds. As a result, unhealthy Threes of this stacking will have many colleagues in high places and successful, respectable acquaintances; but may be lacking deep, true friends. When this subtype is healthy, they can become very generous and can direct their high energy and enthusiasm into the social sphere with extremely positive results. Social/Sexual This stacking will cause most of the social variant issues described for the social/self-pres to manifest. The primary differences will be in the arena of interpersonal relationships. Because this is still a social subtype, this Three will strive for the accumulation of wealth in cultures where there is social validation for wealth. The motivation for attainment of material wealth will be derived less out of need for stability and more purely from the desire for social admiration. As with all self-preservation last types, this Three will find it difficult to expend sufficient energy in practical matters, except where there is social pressure to do so. Therefore, just as with the social/self-pres Three; this Three will have an desirable home; but most likely it will fall into disarray when visitors are not expected. With the social/self-pres stacking, there is more internal motivation (stemming from the selfpreservation instinct in the secondary position) to maintain order and stability for themselves. With this soc/sexual subtype the motivation to keep up appearances is more purely external. This type can still be materially successful, but they will not be as directly focused on this goal as the social/self-pres Three. There will be many occasions where the lure of enjoyment (even excess) will take precedence over the need to stay on the straight and narrow. Focus on interpersonal relationships, as well as longing for intensity of experience is far more pronounced in this type of Three than in the social/self-pres. Having the social instinct backed by the sexual instinct creates the most playful energy combination, making this Three seem somewhat like a Seven. While social validation is still the primary focus, sexual validation as well as intimacy are also sought, and it is more likely for this subtype to choose impractically in the area of relationships (though they may keep their more socially unacceptable friends hidden from public scrutiny.) When these Threes are healthy, their interpersonal skills become a useful tool for grounding themselves and for finding what they really want from life and for finding who they really are. They learn to maintain a more consistent identity, bringing all of who they really are to the forefront, which means recognising the real self first.

Sexual/Self-pres This subtype can appear almost Four-like. They can be dramatic and appear introspective, especially with the Four wing. There is an on and off quality to these Threes. They can be very emotional and then become very businesslike. Its not uncommon to find this subtype in the arts, especially as actors, singers or performers. The outward sexual energy coupled with the secondary self-pres energy can cause these Threes to focus on projecting an image of themselves to the world. They will seek validation in the area of their persona. This type especially wrestles with the authenticity of the persona/image they create. On the one hand, the image protects the real self, but at the same time they hate the image they project. This subtype is likely to be in a constant state of flux when it comes to the image they project and for this reason, they run the risk of burn-out and disillusionment. They are more prone to depression than the other subtypes. When healthier, these Threes begin to trust their intimate relationships, and begin to disentangle the real self from the flux of partial identities they create. They learn that being vulnerable is necessary if they are to get what they really want, which is to reveal the real self and trust that they are lovable even with their flaws. Sexual/Social The focus of this subtype is less on material gain. The basic fear for this type is loss of intimate love. The sex/soc subtype, like the sex/self-pres, lacks trust in their intimates. Because they feel unworthy of true love, they dont believe that anyone can love them solely for themselves. Therefore, they continuously strive to hold onto their intimates admiration, deluding themselves that if they are admired, they may become worthy of love. They do this through vigorous maintenance of their appearance, achievements, etc. Ageing is often especially difficult for this subtype. This insecurity leads to an incessant need for reassurance from intimates, in the form of words of affirmation or time spent together (to the exclusion of others). This insatiable need often leads to intense jealousy, which only serves to distance others from them, thus erroneously affirming the Threes basic fear that they are unworthy of true love. While they share a lot with the sex/self-pres Three, the secondary social instinct adds an element of competition when it comes to questions of desirability. This subtype likes to be seen as the alpha male or alpha female. When the sex/soc is healthier, they realise this competition is self-defeating. They can take comfort in the thought that another persons success and attention do not take away their worth in any way. The Instinctual Stackings of Enneatype Four Self-pres/Social This subtype is the least volatile and fiery of the type Four stackings. They can resemble type One in terms of their efficiency and practicality. Although their focus will be more on the emotional aesthetic, these Fours do have a considerable practical side. Less flashy than some of the subtypes of Four, they nevertheless have a quiet charm and developed sense of style. They are likely to value their possessions, to perhaps collect items of personal emotional significance. They may, for instance, have shelves and shelves of books and have a place for each book. This subtype can also resemble type Six in terms of having a great deal of anxiety. This anxiety often revolves around self-pres

concerns such as those surrounding health issues and mortality. Their strong self-pres instinct also lends a degree of independence to this subtype. As the sexual instinct is least pronounced, this subtype of Four is prone to romanticise intimacy without actually pursuing real relationships. When healthy, these Fours can be very productive; when less healthy they might suffer from boughts of melancholy or self pity. The strong self-pres instinct however often helps these individuals to recognise how their state of mind is impacting their health and well being. This enables them to become action oriented. Self-pres/Sexual This subtype also cares very much about their surroundings and their possessions. They feel as if these things help to express who they are. There is more of a passionate sense about them as compared to the self/soc. They have more of a sensual relationship with their environment. These Fours are much more tortured by their difficulty with respect to maintaining close relationships. The self-preservational instinct tends to be in conflict with the sexual instinct, causing this subtype to habitually analyze their relationships to the point where they find it difficult to be present to them. When unhealthy, these Fours can become very disdainful of the social environment. They also start to envy the ease with which others seem to form relationships and maintain friendships. When Fours of this subtype are healthy, they find that they can form relationships without feeling as though they are sacrificing authenticity. They no longer feel that they have to automatically define themselves as different from others, as outside the group. They are able to see the ways in which their emotionality might cloud their better judgment and to use that insight to establish equilibrium. Social/Self-pres This subtype can mimic type One when it comes to social values. They can be harsh critics of the current mores. They have romantic ideals of what the world should be like; reality always falls short. Ironically, this type can be the most withdrawn of the Fours. Social anxiety combines with the Fours shame issues to make this type feel that the pressure associated with fitting in is just not worth it. They are also the most likely of the Fours to intellectualise their emotions and in this way resemble type Five. The social instinct tends to give the personality a focus on being included, fitting in, or finding a way to make a valued contribution. This agenda conflicts with the Fours sense of being different from or other than. The Fours need to establish a separate identity conflicts with the social instincts drive towards inclusion. The social Four often deals with this dilemma by defining themselves as being outside the social system. By defining themselves always in terms of the system, even if it is to establish distance, this Four stays essentially tied to it. Fours with the social/self-pres stacking tend to acutely feel a sense of social shame at not quite belonging. When this subtype is reasonably healthy, they are often gifted critics of the prevailing culture. They develop true insight into social dynamics and have an eye for the nuances and subtleties of social interactions. Many Four writers are soc/self. Social/Sexual This is overall the lightest type Four when it comes to social interaction. They are likely to utilise charm and humour. This type is more scattered and can be downright disorganised. They can drift

through life always feeling like an outsider, yet they usually have friends. They can alternate from being the life of the party to withdrawing. Intimates will know of their insecurities and dark moody side while acquaintances will see a softer, friendlier side. This subtypes energy is geared towards people, but they never feel as though they really fit in. They are often quite creative, talented people who have many interests, but they frequently lack the energy to actually accomplish what they would like. They can drift and withdraw very easily. When healthy and with the right support from friends (and perhaps a little push) they tap into their instinctual energy. When they do this, they begin to see how much they can accomplish. A positive connection to others helps them stay focused. Sexual/Self-pres This is a very volatile type. They are driven to form connections but have very high demands of their partners. When their powerful fantasies dont match reality, they become very restless. They take the fire and passion of the sexual instinct and turn it inward. This can cause both brooding and fiery outbursts. Dramatic mood swings are very likely with this type. This subtype of Four could be considered the most classic Four, because of the way they seem to embody the archetype of the tortured artist, although not all Fours of this subtype are artists. Stereotype aside, this subtype does tend to bring their emotions into focus more readily then the other subtypes of Four. What is under the surface with the self-pres/sexual is now bubbling to the surface. This subtype can resemble type Seven because of their drama, passion for experience and tendency to suffer from frustration when life seems dull. Like type Seven, they can seem to throw themselves into experience. When healthy, this subtype learns to balance the need for passion with the less obvious need for groundedness which can come from solid and focused relationships with others and with their creative outlets. Sexual/Social This subtype is able to connect with others and with life itself, but always with an undertone of volatility and a tendency to dramatise. They are the most involved and connected of the subtypes of Four. They can go from relationship to relationship, seemingly tortured by each one. They are the most driven of the subtypes of Four to express themselves publicly and type Four celebrities are commonly found with this stacking. This subtype has a real difficulty remaining grounded, partly due to the undeveloped self-pres instinct. Although they can appear almost Eight-like at times with their lust for life and desire for passionate experience, they lack the focus of the Eight and the instinctual energy that would keep them grounded. Sometimes alcohol or substance abuse can be a problem. These Fours become more healthy when they learn to control their impulsivenss and focus their energies. The Instinctual Stackings of Enneatype Five The self-preservational instinct is accentuated by the type Five fixation. The other two instincts are in opposition to the main type. When dominant, the social and sexual instincts therefore set up some degree of conflict with the dominant type Five fixation.

Self-pres/Social In the average health range, this instinctual stacking is warm, friendly, and loyal. They need their down time and have no problem spending time alone. They actually value it very much. They feel an energy drain from peoples demands on them. This instinctual stacking is what is described in most Enneagram books. The most notable and potentially frustrating thing about people of this type is the difficulty involved in getting really close to them. While they can usually handle themselves socially, they always hold back when it comes to intensity or intimacy in a relationship which can frustrate a sexual variant type. Others are aware that there is more going on beneath the surface, but it cant really be accessed. These Fives are masters at minimising their needs. Even though they shy away from intense personal relationships they often have a lot of intuition about others. Their detached level of personal involvement somehow brings objectivity to their insights. They can be the most practical of the instinctual stackings. Their issues usually revolve around demands made on their time. This can become problematic in personal relationships. This subtype has an ideal vision of what a close or romantic relationship should be, but given their concerns for protecting their space and time and lacking the instinctual drive of a strong sexual instinct, energy just doesnt flow in that direction. Because this subtype is good at minimising their needs they can get along fine with few relationships or without a romantic partner. With the social instinct second in the stacking, they generally do find friends or colleagues and they may even be married, but the need to maintain their own time to pursue their interests is always a point of contention. Self-pres/Sexual This subtype, like the self-pres/social, is more typical of the depictions of type Five. The selfpreservational instinct accentuates the self-contained, withdrawing tendencies of the Five. Fives of this subtype love their time alone with a passion, and pursue it more actively even than the other subtype of self-pres Five, although with the sexual instinct second, they often want to find time for intimates as well. On the down side, they have more disdain for people and little use for the social aspects of life. They want to be left alone or they want to share their inner world with their intimates. The intensity of the sexual instinct is reserved for their intimates and even there it is sporadic. The self-pres energy gives this subtype a solid foundation and some degree of practicality. These Fives are conflicted when it comes to experiencing and expressing emotions. They usually default to emotional repression and to detached intellectual analysis. This is a dynamic common to all Fives, but with the self-pres/sexual instinctual stacking, the balance of these forces is pretty precarious and it seems as though the scales are being constantly adjusted one way or another. As the social instinct is the least developed, the social arena gets the drier more intellectual approach almost by default. Social/Self-pres One might think that the energy of this subtype would be warmer and friendlier than that of the selfpres/social, but it doesnt usually present that way. Because the social instinct is dominant, these Fives are much more aware of their role in the group. They are therefore more careful of their involvements with others. The social arena is more important and is invested with more energy, so these Fives will pull up faster and harder into self-pres mode if they should feel at all threatened. This

will sometimes give others the impression of coldness. This subtype will centre a lot of their intellectual interest around the workings of society, humanity or spirituality. This serves as their connection with people. By means of these abstract mental constructs, Fives of this subtype feel a sense of belonging socially, without having to be personally involved and invested. The healthier people of this subtype are, the more they are able to integrate their mental constructs with their actual experiences. They can really be content to adopt the role of people watcher, but they do it from a closer and closer perspective. Their blind spot revolves around the fact that they tend to convince themselves they can get along just fine in the observer role. It does feel safer to them. If they do have a few people relatively close to them, they can really strike a good balance between their need to withdraw and their need to connect to the larger social world. This subtype could be seen as the most intellectual of type Five. The combination of the basic desire for knowing with the social instincts need to fit in, makes people of this subtype want to find a niche as the expert. Their interest in structure, especially social structure, accentuates their natural inclination for acquiring knowledge. With the sexual instinct least developed, this subtype is in the position of having a strong pull towards understanding the workings of the world around them, without the emotional intensity of the sexual instinct setting up any distraction. These Fives fit the role of the scientist or professor quite well in this respect. Social/Sexual When reasonably healthy, people of this subtype can be very engaging (for a Five). They smile a lot and are often friendly. Their energy is quite different from the social/self-pres subtype because both the social and sexual energies push outwards, and so partly balance out some of the withdrawing tendencies of the Five. This doesnt mean that people of this subtype are necessarily any healthier however. The outgoing energy is not the result of true integration to Eight but is the result of the compulsive pull of the instincts. People of this subtype are usually warm and when feeling secure are likely to let people in and even to initiate contact. When they feel insecure however, they can actually go to the other extreme and be very shy. For this reason, people of this subtype could easily be mistyped; those Fives who withdraw from social contact because of feelings of insecurity, might not seem like social subtypes at all. It might not be obvious that they actually very much desire contact. For people of this subtype, the social instinct actually works as a release value for the sexual component. When relaxed and comfortable with others, the sexual instinct can easily be seen. People of this subtype are very aware of how they fit in, and also experience the sexual drive of wanting to connect with intimates. Like other social/sexual subtypes, they have the tendency to cultivate many relationships. They want to be liked by everyone, but being Fives they also tend to hold a part of themselves back for fear of rejection or of being overwhelmed by the demands of the relationship. This subtype of Five is more likely to fear rejection than the other subtypes of Five. Because both of the dominant instincts are focused on people, any failure in the realm of interpersonal relationships triggers a fear that there is no safety in the world. Personality systems like the Enneagram function as tool to help this subtype of Five to feel safe in the world. People of this subtype tend to think that the more they understand people, the less chance they have of being rejected. This tends to be a blind spot for people of this subtype as they dont see that what will actually help them to become healthier is gaining more life experience. This will help them to see that their world will not come to an end with a little rejection.

Sexual/Self-pres This subtype has a lot in common the self-pres/sexual instinctual stacking. They experience many of the same internal conflicts surrounding relationships, the need for independence and emotional expression. The sexual/self-pres subtype differs however in being more intense, more counter-phobic. They entertain more dark nihilistic ideas, ideas that most others dont want to consider. With this subtype, a lot of energy revolves around the issue of boundaries. Sexual/self-pres Fives tend to forge strong connections quickly and deeply, but if they feel betrayed, begin to feel overwhelmed, or if they feel that the connection doesnt serve their true needs, can seem to cut the connection precipitously and go cold. They have high standards for significant others. They must feel that they can share their emotions with a significant other without being judged. This is their private world that they share. Relationships can be difficult, because individuals of this subtype will still want their own space and alone time, while at other times will want intense connection. Because the social instinct is least developed, this subtype is not very concerned with how others perceive them (except their intimates). This subtype is deceptive in that they may not seem to be especially intenseuntil they are engaged in a conversation they find interesting. Then the intensity and emotion become apparent. The internal struggle for this subtype is similar to that of the selfpres/sexual, but more energised and volatile, and getting to know this subtype means getting to know that. When unhealthy, the energy of the sexual instinct can combine with the dominant type Five fixation to create a very impulsive Eight-like anger. The strength of their convictions can then come out quite forcefully. Sexual/social This subtype is the most dramatic of the instinctual stackings of type Five. They are less concerned than the social/sexual subtype with social rejection, but take rejection from intimates very much to heart. They have a strong desire to express themselves, and can be the most Four-like of all the instinctual subtypes of type Five. Not only do they have a strong desire to merge with a significant other, they also want to make their mark in the larger social sphere. The intensity, aggression, counter-phobic stance and desire to connect deeply, all combine with the social instinct to produce a highly charged personality. This subtype can become quite accomplished if they are able to form an intimate connection with someone who will help ground them and provide them with a feeling of security. When Fives of this subtype feel a sense of safety due to healthy intimate relationships, they will want to share whatever knowledge, talent or insight they may have. When unhealthy, this subtype can be very dark, pessimistic and the most confrontational of all the subtypes of Five. They can also become very arrogant.

Instinctual Stackings of Enneatype Six Self-pres/Social This subtype of Six is generally warm and friendly. The self-pres combines with the social instinct in such a way that the Six looks to find security in alliances. This type is the least counter-phobic of the instinctual stackings of type Six. Its not so much that they cant be counter-phobic; its just not where they locate their security. They would rather feel comforted by the safety of like-minded individuals. Family and traditions are often very important to them. They can appear like enneatype One in their ability to get things done, their organisational style, their sense of duty, and their loyalty. This type is usually very independent and proactive when it comes to the details of life. They get things done before they become a problem. On the down side, they can become frozen with anxiety. This stacking is the most visibly anxious Six. They can exhaust themselves from worrying. In relationships, when healthy, they are very loyal and trustworthy. The self-pres in the Six brings a focus on security. Security to the self-pres/social Six is generated by connections with other individuals or groups. These alliances with others foster a going towards. This stance usually involves a testing of others to make sure that they are safe. Does the other person have the best interests of the Six at heart? They question others intentions. Its not generally an overt confrontational testing, but still, testing others is always an essential element in determining who becomes a trusted friend or romantic partner. Self-pres/Sexual This type shares with the self-pres/social stacking the need to keep their environment in order. They also can appear One-like in that way. The differences revolve around the fact that they find their security more in their ability to attract a mate. They are concerned about how they are seen sexually. Their alliances to groups and authority can be quite conflicting. With the social instinct last in their stacking, this subtype can have a natural distrust of the social dynamic, especially when they fear it threatens their self-preservational concerns. The stance with regards to political or social concerns can vary wildly within this subtype. The self-pres is looking for safety and alliances with others, usually in a going towards fashion, but at the same time, the more assertive energy of the sexual instinct can manifest in a more counter-phobic stance. Their intimates are very important. Their issues with security are focused on their loved ones; their anxiety is closely tied to the pulse and feedback of the people closest to them. They are less outwardly fearful than the self-pres/social. While mainly phobic, their counter-phobic nature shows in their sense of fun. They are drawn to intensity, and are likely to overcome fear in order to engage in adventures. (This is especially true with the Seven wing.) Social/Self-pres This type appears One-like also, but for different reasons. This time, the social instinct combines with the self-pres to give this subtype a strong desire to know where they fit within the group, with whom they can make strong alliances. Conversely, they can counter-phobicaly oppose groups. They are usually political in some form. Adhering to rules is seen as very important to this type. They have issues with authority, such as distrusting reactively or trusting too vehemently. This is the result of their lack of a close connection to people (a function of the undeveloped sexual instinct). Their

allegiance is not to individuals but to a group of like-minded others. This subtype could possibly find themselves in jobs such as with the police of fire fighting force, and in such professions where it is possible to identify with a group which has clearly defined rules and purposes. On the up side, these are people with a strong moral compass; they can be counted on to do the right thing. They do volunteer work. They become politicians. They are generally solid people. On the down side, their us against them thinking can turn into bigotry, paranoia, and playing the martyr. In relationships, they can appear almost Two-like sometimes. Their need for people in their lives, coupled with the sexual instinct being last, causes them to worry about the close bonds they have with others and can also cause them to go towards while at the same time requiring validation about the strength of the bond. On the down side, they can become very critical of others when they fear their differences. Their need to find security within the group is threatened when others dont do things the way they do or think the way they think. This occurs mostly when this subtype is unhealthy. When they are healthier, the differences between themselves and others are not bothersome and may even be seen as reassuring. Social/Sexual This type can be very different from the other social type, because with this type, security comes from making alliances with individuals. Their weakness comes from their self-pres instinct being last, so they are not as independent as the self-pres/soc. They rely on key people in their lives when doubt sets in. Their security comes from maintaining close bonds. They fear rejection much more then the soc/self-pres. This softens the strong stances seen in the soc/self-pres, because the soc/sex doesnt find its security in organisations and government. They go through life looking for the people they think will be able to direct them. On the down side, they can make individuals into their authority figures and rely too much on them. They are a lighter Six. They go with the flow more than the other subtypes. They are likely to use humour to charm people, but on the down side may whine and complain about their circumstances to garner support. When healthier, their charm, enthusiasm and curiosity are infectious. They are very loyal friends, although that can be said more or less about all reasonably healthy Sixes. But with the self-pres/soc and the soc/sex nothing much more than your support is required, for maintaining their friendship. Sexual/Self-pres The sexual/self-pres Six is more concerned with strength, beauty and merging. With this stacking, the counter-phobic energy is directed more toward individuals than towards ideas and concepts. Its more about controlling the people closest to them. Paranoia arises when the Six feels abandoned by intimates. In the sexual/self-pres Six, doubt and anxiety is relieved by the knowledge that ones intimates really are trustworthy. These Sixes are always testing their mates for loyalty. The sexual Six is counter-phobic in terms of needing to prove their desirability and strength. This type is identified with their respective gender roles for security. They can be competitive and appear Eight-like. Male Sixes are likely to show strength as a form of counter-phobia. Female Sixes are likely to emphasise their looks in order to be attractive. Security comes from knowing they are desirable. They can be very possessive of their mates. This can turn to extreme jealousy. On the down side, paranoia about the relationship can set in. The sexual/self-pres Six can appear Three-like, because of their need for validation and competitiveness.

On the high side, this subtype can be the most fiercely loyal to their friendships and to those loved ones who have gained their trust. The intensity of the sexual instinct brings with it a passion that is unwavering for the love and protection of their loved ones. The nature of the Six to go towards, combined with the merging of the sexual instinct, can sometimes create an idealisation of others, the ones that have passed the test of the Six. On the down side, the fear of losing the close relationship can cause this subtype to desperately lash out counter-phobicaly. Sexual/Social The counter-phobic stance of the sexual Six can be seen in competition for attracting the right mate, and in testing to see who is worthy of trust. This is true of both sexual subtypes and especially true of the sexual/social. This type is likely to be found quite commonly among actresses and actors as they tend towards a dramatic presentation. Their need to be identified with their desirability and their strong social instinct, combine to sometimes make them public figures. They are less possessive of their mates, but still feel the need to have control in the relationship. They can have a very focused intensity. They can appear Four-like in their desire to express themselves and give into their passions. They define themselves in accordance with the prevailing gender norms opting to appear masculine or feminine as the case may be. This outward energy is sometimes counterbalanced with inward doubting, which can lead to depression, anger, and acting out, at the lower levels of health. Anxiety isnt as noticeable with the sexual variant of type Six, especially when the self-pres instinct is last. The typical things we associate with anxiety arent obvious with this subtype. Their anxiety is focused in the arena of relationships, and since their stance is mostly counter-phobic, anxiety is not always obvious, and the Six too might be unaware of its presence. This can be true of all the subtypes of type Six. Their anxiety exists at a core level so that Sixes dont always know how to gauge its existence. So, even the more visibly anxious subtypes might not be aware of their underlying anxiety. The sexual/social can appear Eight-like, in their defence of their loved ones and social standing. The Instinctual Stackings of Enneatype Seven The instinctual energies often appear to manifest differently in enneatype Seven, but the underlying structure really is the same as with any other type. The Seven fixation results in a running away from the internal, away from boredom or pain. Sevens go towards the external world for relief. While the self-pres energy is an inward turning energy, when coupled with the Sevens outward orientation, the self-pres subtype of Seven can appear outgoing, and more fun loving than other self-pres subtypes. Social seven tends to exhibit a nervous energy compared to the other subtypes of Seven while a dominant sexual instinct often accentuates the outward energy of the Seven in terms of a seeking after intensity. Self-pres/Social Self-pres/soc Seven has many friends and loves to entertain. Sevens want to experience life with their friends. The self-pres in type Seven manifests in a desire for sensual pleasures. Their energy goes to the comforts of the body and positive experiences, both experiences of the body and the mind. Like all Sevens, they have an enthusiastic quality, especially as it pertains to the future. Making plans for life is essential for the self-pres/social Seven. This future orientation of the self/social Seven

can be an escape from boredom, so many of the plans they make for the future dont come to fruition. This doesnt stop them however from forging ahead and moving onto the next grand scheme. The self-pres/social Sevens plans usually focus around typical self-pres concerns such as making money, exploring job opportunities, or renovating the house. With social second in the stacking much of their energy will spill over into maintaining social connections. When unhealthier, their many friendships serve mostly as tools which help keep the Seven distracted from facing themselves and their problems. The more friends, the more opportunities the Seven has to be distracted. These Sevens can have a hard time making or keeping commitments, as commitments can feel like a limitation on their options. With the sexual instinct least developed, they can feel unmotivated to put in the work it takes to maintain a close relationship. When this subtype gets healthier they learn to ground themselves, slow down and actually appreciate the many things they have acquired, whether they be material things or experiences. They start to realise that the next great plan may not give them the happiness they are expecting. Self-pres/Sexual This subtype is similar to the self-pres/social, but their plans and pursuits are more passionate in nature. There is often more of an artistic flair. They can be moodier then the other subtype. Their focus is more on relationships, although commitment can also be a problem for this subtype. This subtype can even be known to use introspection as an escape. They can go inward with a seeming depth, but they will usually avoid the most troublesome areas, the areas and characteristics most painful to them. This subtype of Seven is overall more focused than the self-pres/social. Their focus is on their intimates although certainly not solely on them as they usually have many other fires burning also. They generally have a great sense of humour, sharp quick minds and many interests. These qualities might be common to all subtypes of the Seven, but in the self-pres/sexual subtype, the infusion of enthusiasm comes through when they are engaged in their plans and fulfilling them. Social/Self-pres Enneatype Seven is a mentally fixated type, with image focus generally underdeveloped. For the social Seven, the concern with issues of image and relation to the group is somewhat at odds with dominant type Seven fixation. This can result in some apparently conflicting behaviours in the social/self-pres Seven. There is an underlying sense of insecurity and anxiety that isnt as apparent in the other subtypes of Seven which is especially noticeable with the Six wing. (These can even become quite needy when unbalanced.) With sexual instinct least developed, they can lose trust in the bonds they have. While they may be very good and comfortable in a large group and when dealing with surface social relationships, they sometimes can struggle with forming and maintaining connections in a closer relationship. The self-pres backup for the social instinct adds a grounding force that is missing with the social/sexual. While still possessing a good sense of humour, this subtype also usually has more focus and follow-through when it comes to their many projects. On the high side, they are community minded, have a lot of energy and usually socially accomplished.

Social/Sexual This Seven has a lot of energy although not always a productive energy, as it often contains a frenetic quality. These Sevens usually have a great sense of humour and many comedians are soc/sexual sevens. The social and sexual instincts go hand in hand with the type Seven fixation. These Sevens want to keep things light. They have fast sharp minds that incorporate social awareness into their humour which they use to get by in their interactions with the world. On the down side, commitment is a big issue for this subtype. They cultivate many friendships and can thrive on winning people over, making them laugh and entertaining them but intimacy can feel threatening and constraining. For others, interacting with this subtype of Seven can feel draining, because they are on so much of the time. With the self-pres instinct least developed in the stacking, they tend to lose focus on their many plans. On the down side, their health and commitments can fall by the wayside in lieu of the buzz of the newest excitement. In intimate relationships, this subtype is the charmer, but they maintain their freedom from any strong ties to the one person. They may end up in marriages or long term commitments where they hook up with someone reliable and stable, someone with a much more low key personality. This gives them the stability they dont have themselves. This eventually leads to trouble if the soc/sexual seven doesnt realise that responsibility for his or her own life cant be transferred to another. Its not that the soc/sexual goes into the relationship with this kind of pattern in mind. It is just easy for the dynamic to default to that dynamic. Sexual/Self-pres The energy of the sexual instinct is, in some ways, at odds with the type Seven fixation. The Sevens focus is future oriented and outward, away from the inner world, while the sexual variant is instinctual and dwells on the inner self as far as relationships and identity are concerned. This combination can make for a Seven that can be Four-like in many ways. They can have a flamboyant style and be very moody and intense. In relationships, there is often a push-pull quality. They are very attracted to the falling in love part. The buzz and high of that is very stimulating to them, almost drug-like for them. Their problems come when that buzz wears off. They want to recreate it again and again, but they also have a way of becoming attached and sometimes very dependent on their romantic partners. On the down side, they can be very clingy but dont want at the same time to lose their freedom. When unhealthy, they can be very selfish in these relationships, things become onesided in a way that favours the interests of the Seven. The sexual/self-pres Sevens addictive behaviour with relationships can extend to other areas, like music, and performing in general. The rock star image and lifestyle can be attractive to the sexual Seven. Many rock stars are sexual Sevens the buzz they experience from music can be similar to what they experience in relationships. Creativity can also function as a release of frustration from the boredom. Sexual/Social This subtype has a lot of energy, crazy, intense energy and this energy is going to find a way to manifest. This subtype of Seven can have the biggest extremes in behaviour and with material

success in life. With the self-pres instinct last in the stacking they arent afraid of taking risks, so they sometimes become very successful, as in the case of rock stars, but they typically also take too many risks, look for too many easy ways out. With the self-pres least developed, they can become dependent on others to add a much needed stabilising element to their busy hedonistic lives. They have many of the same issues and share many of the same problems as the other sexual first subtype with regards to relationship addiction and have even more dependency issues then the sexual/selfpres. They can lose focus and drift similar to the social/sexual subtype and their high energy can likewise be draining for others. With this subtype, you have drama mixed with mental energy. What separates them from Fours who they might resemble superficially is their planning and future orientation. Their drama and intensity is focused on what they are going to do, not on what has happened. They are usually blind to their past, moving forward and not looking back. The Instinctual Stackings of Enneatype Eight Each of the instincts of enneatype Eight are amplified and manifest without conflict with the main enneatype. The Eight is an instinctual type and the variants are instinctual energies. You see what you get. A self-pres Eight takes care of their self-pres needs. A social Eight is social and issues of control extend to their circle of influence. The sexual instinct gets amplified also. The lust of the Eight is best exemplified in the sexual Eight. Self-pres/Social Self-pres/soc Eights are very self reliant. They are frequently entrepreneurial; the self-preservational instinct combines with the social to make a subtype that is very focused on the external environment. Self-pres/social Eights are the least dramatic of type Eight. They are no nonsense types. They can be introverted, especially when the Nine wing is dominant. But, even though they are often quiet, they are very much in control of themselves and their direction in life. On the high side, they make great business owners. They show a sense of fairness and have an instinctual drive to do what needs to be done. They know how to make decisions and arent afraid to implement them. Because the sexual instinct is last, they can sometimes be seen as difficult to warm up to. They can be seen as all business. This type has a tendency to see relationships as somehow getting in the way. While they may desire a close romantic relationship, they dont want it if it is at the expense of their self-pres needs. They can appear Five-like in this way, as they are concerned about the demands a relationship might make on their time. Self-pres/Sexual This subtype is more fiery and impulsive. They still have the no nonsense approach to life, along with the can do attitude, but they exhibit more outward energy. Because the self-preservational instinct and the sexual instinct are in conflict, the one pulling in and the other pushing forward, they often have more of an on-off quality to them. But you will know where you stand with a selfpres/sexual Eight. Although their outward energy is in contrast to their inward self-pres energy, they have a very focused attitude in the areas of life in which the two energies coincide, such as the realm of family and close friendship, those things they are really passionate about. Their control over their

intimate life will be noticeable. With the social instinct last in the instinctual stacking, this subtype can be blunt and confrontational with people who arent in their inner circle. The self-pres/sexual Eight feels very independent. They feel as though they need no one outside of the few people they are close to. On the down side, they have a tendency to distrust people and tend to challenge them to see where they stand. When healthier, they realise there is sometimes a greater strength in adopting a softer approach. Social/Self-pres This subtype generally has a larger sphere of influence, although they might still be very entrepreneurial. They are likely to be more socially minded then the other subtypes of Eight. They are more aware of group dynamics. The social instinct, when combined with the type Eight fixation, causes an exaggerated awareness of whoever is in control. This often leads these Eights to get involved in politics, or to rise to levels of leadership within their place of business, or within their social organisations. They are also just as likely to oppose the group or the person in charge of it. The self-pres instinct combines with the social to give this subtype a can do approach to life, similar to that of the self-pres/soc. The difference is that their scope of interests extends further into the social arena. The soc/self-pres Eight, when unhealthy, can use their awareness of power relations to abuse whatever power they might have. Sexual/Self-pres This subtype is a very charismatic. They have a very assertive energy and they demand attention. The lust of the Eight combines with the sexual instinct to make one of the most fiery of the combinations of all of the enneatypes, especially if Seven is the dominant wing. Sexual/self-pres Eights arent afraid to tell you what they think. The can do attitude that the other subtypes have is now intertwined with an outward passionate storm of energy. The sexual/self-pres Eight will be similar to the selfpres/sex Eight with respect to interests and attachment to close friends and family, but the intensity level is augmented. Since the sexual instinct is first, these Eights usually dont let an opportunity pass by to connect with those they find interesting. They can sense the power in any situation and they like to challenge people. They can enjoy making others react to them, keeping others on their toes, to find out what makes them tick. They are likely to use humour to accomplish this. When sex/selfpres Eights are unbalanced, they are very quick to anger and have a difficult time controlling their impulses. Social/Sexual This subtype of Eight comes across a little softer then the sexual first subtypes. The social instinct combines with the sexual to make a subtype that is very aware of interpersonal dynamics. Like the social/self-pres Eight, they are less concerned with group dynamics. The social/sexual is more talkative, and if the Seven wing is dominant, may even be mistaken for a Seven. This subtype usually has a wide circle of friends. They can be very charismatic also, using humour to charm people. On the down side, they can use their interpersonal awareness to con people. This subtype, largely because the self-preservational instinct is last, may be the least entrepreneurial of the instinctual subtypes of type Eight. The lust for life manifests through connection to others. On the high side, their awareness of the social dynamic makes them very charismatic. On the down side,

it can make them overly aware of issues involving control. They are especially sensitive to any hint that others may be trying to control them, but they may misuse power themselves. Sexual/Social This subtype of Eight manifests as the alpha male and alpha female. They demand everyones attention, and usually get it. They can be very charismatic. The assertive energy of the Eight combines with the assertive energy of the sexual instinct. With the self-preservational instinct least developed, this subtype has a lot of extroverted energy. This type isnt afraid to go after what they want in life. The fixation on lust and the emphasis on control combine with great intensity. At times, its almost as if their energy gets ahead of them, which can cause problems. They often have a vision of the future, but they have their blind spots too. They can harness a tremendous amount of energy for change, but at the same time be unaware of the fallout they might encounter because of their sometimes excessive self-assertion. The Instinctual Stackings of Enneatype Nine Enneatype Nines are out of touch with the instinctual centre. Because Nines are of touch with their instinctual energy they have a very conflicted relationship to the expression of the various instincts. Self-pres/Social This subtype is the most self-effacing of type Nine, possibly the least assertive of all the enneagram types. They can feel as though they have been looked over and passed by. While they do desire attention and recognition, with the sexual instinct last in the stacking, they seldom actively pursue it. They feel as though its just not worth it. This subtype is usually very deliberate and methodical in their speech. They sometimes get frustrated because they dont feel that they can say what they really want to say. They are therefore often very short and concise with their communication, not wanting to provoke any confrontation. But when given a chance and the time to express themselves, they can be quite talkative. While self-pres needs are important to this type, the fact that they are essentially Nines, sometimes causes them to put the needs of others before their own. When under stress, this type is likely to do busy work, anything that distracts them from their problems. In relationships, the self-pres instinct combines with the merging qualities of the Nine to make a person committed and connected strongly in areas of security, home and other practical matters. They merge their environment with their loved ones. On the down side, this subtype can be passiveaggressive and withdraw under stress, holding back affection. They could possibly go long periods of time without talking to their spouse directly. Self-pres/Sexual This subtype is self-effacing also, but is generally more assertive. They may be the subtype of Nine which is most aware of the boundaries between themselves and others and at the same time, possibly the most frustrated when those boundaries are violated. They can be aware of being walked over and they might even be aware of the anger it causes, but they become frustrated with their seeming inability to control this pattern. This is true, to some degree, of all Nines, but with the selfpres/sexual instinctual stacking, there seems to be a complex and interesting balance between the

withdrawing energy caused by the dominant self-pres instinct and the assertive energy of the sexual instinct. This combination seems to raise consciousness of this dynamic. Getting healthy for this subtype, and for all Nines, involves becoming aware of this dynamic and realising they do have the power to control their boundaries. Part of this must come from the realisation on the part of the Nine that they have invited this overstepping of their boundaries from others by not defining them. Close relationships will usually work or not for this subtype depending on how well they deal with this issue. Social/Self-pres Social Nines feel the need for validation and for fitting in but they feel these indirectly. They move towards others in a way which can resemble Twos, but they are motivated by a desire to initiate and maintain contact without provoking conflict. On the high side, the social/self-pres Nine generally knows a lot of people and gets along with most everyone. They are helpful people who generally have a great sense of humour. They get involved with the social environment. They might be the soccer coach, or if politically inclined, they might join and participate in a political party. When in leadership roles, they lead by consensus and charm. Their skill is in conflict management. With the sexual instinct last, they tend to avoid intensity, but they are actively involved with people. Intimate relationships might be frustrating for the partner of this subtype of Nine because the Nines social engagements might make the partner feel as though the Nine is connected with everyone except them. Sometimes this subtype can use their social connections in a passive-aggressive way against the partner; they might withhold attention from the partner in lieu of spending time with friends. Social/Sexual This subtype is everyones friend. The social/sexual energy combines with the Nines merging tendency and conflict avoidance to create a subtype that is very charming and uses humour quite extensively to engage with the people in their lives. On the down side, they can be frustrating because they can easily lose focus when it comes to their life priorities. With the self-pres instinct last in the stacking, they have a hard time tending to their own needs. They drift, and tend to use their charm to get a lot of their self-pres needs met by the people in their lives. When the Eight wing is dominant, they sometimes even develop a sense of entitlement, though they are just as likely to return help to those they charm into helping them. In relationships, this subtype can suffer from some of the same problems as the other social subtype. They usually fall into a relationship in which the partner pushes them to do more with their lives. This can be positive for both parties, but often ends up causing resentment to build for both partners. Sexual/Self-pres The energy of the sexual instinct is at odds with the dominant type Nine energy and makes for a conflicted subtype. These Nines can appear to have a stronger connection to Three, for this reason. The assertive fiery energy engages in a constant push-pull with the calm peace-seeking energy of the Nine. This subtype can have an intense relationship with their environment. They are often drawn to

solo sports or to an active engagement with nature that involves some risk and exertion. These Nines are drawn to peak experiences. They might enjoy outdoor solo sports or engaging in nature by way of hiking, rock climbing etc. With the social instinct last in the stacking, there can be an on/off quality when it comes to relating and these Nines are often somewhat moodier than the other subtypes. As with the self-pres/sexual, this subtype might not engage socially with the same smoothness as other subtypes of Nine. They seem to go towards others in a staccato fashionthey connect in bursts, then withdraw. When it comes to intimate relationships, this subtype can be needy. The merging of the Nine combines with the intensity of the sexual instinct to create a subtype that will always be in danger of losing themselves in a relationship. Their boundaries for themselves and their partner can become blurred which can lead to conflicts. This subtype might have a hard time judging clearly the degree to which they have merged. Sexual/Social This subtype of Nine may appear least like a stereotypical Nine because the outward sexual and social energies obscure some of the withdrawing and zoning out tendencies of the Nine. These Nines are the most connected and assertive of the subtypes of Nine, especially when it comes to relationships. There is still some internal struggle, as with the sexual/self-pres, but overall there is less of a tendency to withdraw. With the self-pres instinct last, this subtype can neglect selfpreservational needs in favour of the intensity of their sexual instincts pursuits. Individuals of this subtype could easily be mistaken for the dominant wing, because the sexual energy tends to flow in a manner similar to the energy of the wing. A Nine with a One wing would therefore appear more Onelike and a Nine with Eight might be mistaken for an Eight. The central conflict for these Nines will still be in the realm of close intimate relationships and these Nines will have many of the same issues and challenges as the sexual/self-pres Nines.

The Unknown Enneagram

Unveiling the Enneagram
Introductory Points Gurdjieff introduced the Enneagram symbol to his students in 1916, in early talks given in Russia. The content of Gurdjieffs lectures on this subject was recorded and presented by P.D. Ouspensky in his book, IN SEARCH OF THE MIRACULOUS: FRAGMENTS OF AN UNKNOWN TEACHING, published in 1949. The following are some of the main points which Gurdjieff discussed when introducing the Enneagram, according to the account in Ouspenskys book. 1. The Enneagram symbol was developed in order to express objective truths, due to the difficulty of expressing objective knowledge in ordinary words and language. According to Ouspensky: G. used the expressions objective and subjective in a special sense, taking as a basis the division of subjective and objective states of consciousness. All our ordinary knowledge which is based on ordinary methods of observation and verification of observations, all scientific theories deduced from the observations of facts accessible to us in subjective states of consciousness, he called subjective. Knowledge based upon ancient methods and principles of observation, knowledge of things in themselves, knowledge accompanying an objective state of consciousness, knowledge of the All, was for him objective knowledge. (ISOM 278) 2. One of the most important objective truths is Unitythat is, the unity of all things; unity in diversity. The idea of the unity of all things has, in the past, been transmitted through either logical, philosophical systems or through religious doctrines. The person receiving the transmission of these ideas was required to undergo special preparation. Distortions and corruptions always creep in, because objective truths can only be truly understood through states of objective consciousness. When the subjective mind attempts to comprehend objective truths and/or their representations and forms of expression, it ends up leading to delusions. Gurdjieff says, For subjective consciousness the world is split up into millions of separate and unconnected phenomena. Attempts to connect these phenomena into some sort of system in a scientific or philosophical way lead to nothing because man cannot reconstruct the idea of the whole starting from separate facts and they cannot divine the principles of the division of the whole without knowing the laws upon which this division is based. (ISOM 279) 5. Since human language has developed in order to express the impressions of subjective consciousness, it is a poor vehicle for the expression of objective truths. Therefore, people with access to objective knowledge have used myths, symbols and verbal formulas of various kinds in order to express, preserve and transmit their knowledge from person to person and generation to generation. These forms are designed to transmit knowledge directly to a persons higher centres of consciousness, and cannot be truly understood through the ordinary, subjective mind.

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Symbols were designed for the higher intellectual centre, and myths for the higher emotional centre. Two important verbal formulas are given: As above, so belowwhich emphasises the correspondence between the microcosm and the macrocosmfound in the Emerald Tablet of Hermes Trismegustus. Know Thyself, found in the Temple of Apollo at Delhi and popularly associated with Socrates.

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In the case of symbols, some of these were diagrams which both expressed objective knowledge of the fundamental laws of the universe and also showed the way to that knowledge. The study of symbols was used as a preparation for the receiving of objective knowledge. This study can be approached by attempting to understand the laws of duality and trinity, and the most direct and practical way of doing that is through noticing and understanding how these laws operate within oneself. Paradoxically, these symbols of objective knowledge can only be truly understood by a person who already possesses objective consciousness. G. says The meaning of a symbol and the disclosure of its essence can only be given to, and can only be understood by, one who, so to speak, already knows what is comprised in this symbol. And then the symbol becomes for him a synthesis of his knowledge and serves him for the expression and transmission of his knowledge just as it served the man who constructed it. (ISOM 281)

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10. Systems such as theosophical addition and the symbology of geometric figures, cabbalistic words and letters, magic, alchemy, astrology and the Tarot are all means of transmitting the idea of Unity. However, incompetence and ignorance in these matters can transform these into instruments of delusion. One reason for this is that the symbols express the unity of endless diversity, and therefore have endless aspects which can be examined. They cannot be interpreted literally, rigidly, uniformly and dogmatically, reducing their complexity by ascribing a final and definite meaning. Instead, understanding these symbols requires the ability to see multiple points of view simultaneously. 11. The right understanding of symbols cannot lead to dispute. It leads to deeper knowledge, and also increases the striving towards actual results, so it does not remain theoretical. 12. There is such a thing as the symbolism of speech. According to G., To understand the inner meaning of what is said is possible only on a certain level of development and when accompanied by the corresponding efforts and state of the listener (ISOM 284). However, instead of approaching things heard in this way, people begin to dispute, refute, and maintain opinions which are believed to be right but which have no relation to what is being said.

13. A person needs to learn how to listen before he or she can understand symbolic speech. Attempts at literal interpretations of speech dealing with objective knowledge and the union of diversity and unity is doomed to failure and leads to even more delusions. 14. The intellectualism of contemporary education produces a tendency in people to look for logical explanations and engage in logical arguments against everything they hear. This desire for exactitude in definitions becomes an unconscious fetter. In the sphere of higher knowledge, these kinds of exact analytical definitions imply in exactitude in meaning. 15. Conveying the exact knowledge of details before there is an understanding of the essential nature of a thing increases the difficulty of understanding that essential nature. Exact definitions DO exist on the way of true knowledgeonly there do they existbut they are very different from what we usually conceive them to be. 16. A person will not attain knowledge except through themselves and through making the necessary efforts. No one can give a person what they did not possess, or do for them work that they need to do for themselves. The only thing that can be given is an impetus. Symbolism, properly perceived, acts as an impetus for this kind of knowledge.

Picture 1. Georges Ivanovich Gurdjieff 17. Before studying the Enneagram symbol, it is essential to understand some aspects of the teaching which makes use of it, as well as the relationship of this teaching to other systems which use symbolism for the transmission of knowledge. 18. The ways which lead to the knowledge of Unity approach it like the radii of a circle moving towards its centre; the closer to the centre, the closer the ways approach each other. Because of this, theoretical statements from one line can sometimes be explained from the point of view of another line, and it may sometimes be possible to form an intermediate line between two adjacent ones. However, in the absence of complete knowledge and understanding of the fundamental lines, these intermediate ways may end up leading to a mixing of lines, producing confusion and error.

19. The principle known lines are the Hebraic, the Egyptian, the Persian and the Hindu. In addition, there exists theosophy and Western occultism which are mixtures of the fundamental lines; due to their incompleteness, attempts at their practical realisation can only bring negative results. 20. The teaching which uses the Enneagram symbol and whose theory Gurdjieff presented is, according to G.: Completely self-supporting and independent of the other lines and it has been unknown up to the present time [1916]. (ISOM 286) 21. The Enneagram symbol cannot be found anywhere in the books or oral transmission of occultism. Those who knew felt it was necessary to keep knowledge of it secret. However, some hints and partial representations of it can occasionally be found in the literature. 22. The Enneagram symbol is used to express the Law of Seven in its union with the Law of Three. It unites into one whole all knowledge connected with the law of the structure of the octave. 23. The law of octaves involves the complete process of the note do going through a succession of tones until it reaches the do of the next octave. The do must pass through 7 tones which represent the Law of Seven. The final do is the eighth step, which is a repetition of the first tone but in another octave, and which acts as the end of the first process and the beginning of the next. 24. There are two intervals in the octave, called by Gurdjieff shock points, which, when added to the eight mentioned above, gives ten steps. Thus, the law of octaves, and the process of development which it expresses, actually involves the numbers 110. ************* THE LAW OF SEVEN, OR THE LAW OF OCTAVES According to Gurdjieff, in order to understand this law, it is first necessary to regard the universe as consisting of vibrations. These vibrations proceed in all kinds, aspects, densities of the matter which constitutes the universe, from the finest to the coarsest; they issue from various sources and proceed in various directions, crossing one another, colliding, strengthening, weakening, arresting one another, and so on. (ISOM 122) Traditionally in the West, vibrations are regarded as continuous, proceeding uninterruptedly, either ascending or descending, until the force of the original impulse naturally weakens. Ancient knowledge, however, places at the base of the understanding of vibrations the principle of the Discontinuity of Vibrations. This means that the force of the original impulse in vibrations does not act uniformly, but becomes alternately stronger and weaker, leading to periodic accelerations and retardations. Vibrations develop in a regular way according to the nature of the original impulse, but at a certain moment they slow down and no longer obey the original impulse: they begin to change their nature and direction. After this temporary retardation, the vibrations again proceed uniformly until

another check in their development takes place. The periods of uniform action of the momentum are not equal and the periods or retardation are not symmetrical. The laws which govern the deflection of vibrations from their primary direction were known to ancient science and were incorporated into a formula which has been preserved up to our times, known as the octave. The ideas of the octave have been handed down from teacher to pupil, from school to school. One of these schools found that it was possible to apply this formula to music. This resulted in the development of the seven-tone musical scale, which was known in ancient times, then forgotten, and then discovered again. According to G., The seven-tone musical scale is the formula of a cosmic law which was worked out by ancient schools and applied to music. (ISOM 124) However, the law of octaves can also be found in light, heat, chemical, magnetic and other vibrations. By studying the seven-tone scale, one can gain a foundation for understanding the cosmic law of octaves. A musical octave is the period between one do and the next, and is divided into seven unequal parts. The differences in the notes or the pitch of the notes are called intervals. The smallest intervals occur between mi-fa and si-do, and these are the precise places of retardation in the octave. When octaves are spoken of in a cosmic sense, only those intervals between mi-fa and si-do are called intervals. This law explains why there are no straight lines in nature, and why ordinary human beings can neither think nor do and why everything happens in a way opposed to what is desired or expected. All this is the clear and direct effect of the intervalsretardations in the development of vibrations. At these moments, deviations from the original direction take place. Deviation after deviation can eventually result in the line of the octaves turning completely around and proceeding in a direction opposite to the original direction. If this continues, it may even return to the original direction, making a complete circle. The law of octaves explains many phenomena in our lives which seem incomprehensible: First, there is the principle of the deviation of forces. Second is the fact that nothing stays in the same place or remains what it was; everything is moving, going somewhere, changing, and inevitably either develops/ascends or degenerates/descends. Third, fluctuations are constantly taking place in the rising and falling, ascending and descending. The right development of octavesthat is, octaves which develop in a consecutive and orderly way is based on what looks like an accident. Octaves intersect and meet, and in some way or another one octave will fill up the interval of the other, making it possible for the vibrations of the receptive octave to develop freely and without checks. Observations of this have established that if, at the moment when an octave is passing

through an interval, there enters into it additional shock which corresponds in force and character, the original direction will be maintained without a loss or change in its nature. Shocks occur accidentally. However, those lines of development which are straightened by accident can give people the impression that these straight lines exist naturally and are the rule rather than the exception. People then live under the illusion that it is possible for them to do, that is, to attain a projected aim. In reality, according to Gurdjieff, people can do nothing, and if they do attain anything, it is usually either by accident or only a superficial resemblance to actual attainment. But people then convince themselves that they have achieved their aim and give the impression to others that anyone else can also attain their aim. In reality, this is all an illusion. A person can easily deceive themselves and take the result obtained as the result desired. Control over things begins with control over ourselves. Most people have no control over things within themselves. However, this control can be attained by understanding the law of octaves. By recognising the moments of the intervals in ones activities, a person can learn to create the additional shocks that are necessary. The possibility of specially created additional shocks gives a practical aspect to the study of the law of octaves. But it is only possible to learn this in a school, that is, a rightly organised school which follows all esoteric traditions. Without the help of a real school, a person can never understand the law of octaves and know the moments of the intervals or be able to create necessary additional shocks. (ISOM 134) This is because certain conditions are necessary for this purpose, and these can only be created in a school which itself is created on these principles.

Picture 2. Peter D. Ouspensky ************* 25. The Enneagram symbol as presented shows the inner laws of one octave and points to a way of cognising the essence of a thing examined in itself. There is, however, a more complete construction of the symbol which is more complicated and which connects it with a complete expression of the law of octaves.

26. Every process is determined in its development by the law of the structure of the seven-tone scale. Also, every note, every tone, is another octave, taken on another scale. The intervals which require outside shocks to help maintain the unfolding of the processconnect one process with another process. G. says: From this it follows that the law of octaves connects all possible processes of the universe and, to one who knows the scales of the passage and laws of the structure of the octave, it presents the possibility of an exact cognition of everything and every phenomenon in its essential nature and of all its interrelations with phenomena and things connected with it. (ISOM 285) 27. The closed circle symbolises the eternally returning and uninterruptedly flowing process of the isolated existence of a thing or phenomenon under examination. The separate points which divide the circumference represent the steps of the process. 28. The symbol as a whole is a Do, having an orderly and complete existence; a complete cycle. It is the zero of the decimal system. 29. The succession of stages in the process are connected with the succession of the remaining numbers from 1 to 9, shown along the circumference. They are representations of an ascending octave. 9do 1re 2mi 3interval 4fa 5sol 6interval 7la 8si 9do 30. The cycle is completed by the ninth step of filling up the interval si-do, closing the circle, which begins anew at that point. 31. The apex of the triangle closes the duality of its base. This makes possible the manifold forms of its manifestation in the most diverse triangles (ISOM 288), just as the apex of the triangle multiplies itself infinitely in the line of its base. 32. Every beginning and completion of the cycle is found in the apex of the triangle, where beginning and end merge, the circle is closed, and which sounds in the endlessly flowing cycle as the two dos in an octave. 33. Because it is the ninth point which closes and begins the cycle, the number 9 is located at the upper point of the triangle, corresponding to do. 34. 9-3-6 is the free trinity of the symbol. It symbolises the Law of Three.

35. The 9-3-6 triangle connects the Law of Seven and the Law of Three. 3 and 6 correspond to the two intervals in the octave, while the 9 replaces the fundamental note. These points are the places in the octave where shocks from outside sources occur, where the octave can be penetrated to make connection with what exists outside; they are also the points from which the do of one octave can enter another octave. ************** THE LAW OF THREE According to Gurdjieff, the Law of Three is the fundamental law that creates all phenomena in all the unity or diversity of all universes. It is the law of the Three Forces: every phenomenon, regardless of scale, is the result of the meeting of three different and opposing forces. One force or two forces can never produce a phenomenon; a third force is necessary. This teaching of the Three Forces is at the root of all ancient systems. The first force is called Active (or positive); the second, Passive (or negative); the third, Neutralising (sometimes also referred to as reconciling). However, in reality, all three forces are equally active, and are only active, passive and neutralising in relation to one another at the given moment when they meet. The first two forces are generally comprehensible to ordinary people, but the third force is not easily accessible to direct observation and understanding, due to the functional limitations of ordinary psychological activity and the fundamental categories of ordinary perceptions of the phenomenal world, such as time and space. However, by studying oneself, one may learn to observe and see in oneself the action of the three forces. It must be remembered that a phenomenon which appears to be simple may actually be a very complicated combination of trinities. The third force belongs to the real world. [NOTE: see also <http://www.endlesssearch.co.uk/philo_lawof3.htm>.] ************** 36. The laws of the construction of the six-pointed figure inside the circle are based on the laws of Unity being reflected in all phenomena. The decimal system is based on these same laws. By taking a unit as one note containing a whole octave within itself, the unit is divided into seven unequal parts, giving the seven notes of the octave. (The graphic representation does not show the inequalities of the parts.) 37. By dividing the unit into seven, we get the following numbers: 0 equals 1 1 / 7 = 0.142857 2 / 7 = 0.285714

3 / 7 = 0.428571 4 / 7 = 0.571428 5 / 7 = 0.714285 6 / 7 = 0.857142 7 / 7 = 0.999999 The inner figure is obtained through connectingby straight linesthe numbers in the 142857 sequence in the order in which they appear in the sequence. 38. By using theosophical addition the sum of the numbers of the period give the number nine, that is, a whole octave. 39. Each separate note includes a whole octave subject to the same laws as the others. 40. The Law of Three stands out from the Law of Seven: The triangle penetrates through the period and these two figures in combination give the inner structure of the octave and its notes. (ISOM 290) 41. The interval which is designated by the number 6, found between sol and la is intentionally represented in the wrong place. Its rightful place should be between si-do. According to G.: The apparent placing of the interval in its wrong place itself shows to those who are able to read the symbol what kind of shock is required for the passage from si to do. (ISOM 291) 42. The Enneagram can be used to symbolise such processes as the harmonious development of a human being, the process of nutrition and transformation of substances in the human organism, and the Ray of Creation which emanates from the Absolute. ADDITIONAL POINTS 43. The inner triangle is representative of the presence of higher elements in an organism. G. says, Each completed whole, each cosmos, each organism, each plant, is an enneagram But not each of these enneagrams has an inner triangle (ISOM 293) 44. Some plants do possess these higher elements; plants such as hemp, poppy, hops, tea, coffee, tobacco and other plants which play a definite role in the life of human beings. A study of these plants can reveal much in regard to the enneagram. 45. The Enneagram can be experienced through movement. Without taking part in exercises of moving according to the symbol, it is almost impossible to understand the enneagram. According to Ouspensky: when G. organised his Institute in France [1922] and when his pupils were studying dances and dervish exercises, G. showed them exercises connected with the movement of the enneagram. On the floor of the hall where the exercises took place a large enneagram was drawn and the pupils who took part in the exercises stood on spots marked by the numbers 1 to 9. Then they began to move in the direction of the numbers [142857 and 936] turning around one another at the points of meeting, that is, at the points where the lines intersect in the enneagram. (ISOM 294)

CLOSING REMARKS Based on the account in Ouspenskys book, Gurdjieff ended his introductory lectures on the Enneagram with the following remarks: Speaking in general, it must be understood that the enneagram is a universal symbol. All knowledge can be included in the enneagram and with the help of the Enneagram it can be interpreted. And in this connection only what a man is able to put into the enneagram does he actually know, that is understand. What he cannot put into the enneagram, he does not understand. For the man who is able to make use of it, the enneagram makes books and libraries entirely unnecessary. Everything can be included and read in the enneagram. A man may be quite alone in the desert and he can trace the enneagram in the sand and in it read the eternal laws of the universe. And everything he can learn something new, something he did not know before. If two men who have been in different (esoteric) schools meet, they will draw the enneagram and with its help they will be able at once to establish which of them knows more and which, consequently, stands upon which step, that is to say, which is the elder, which is the teacher and which is the pupil. The enneagram is a fundamental hieroglyph of a universal language which has as many different meanings as there are levels of men. The Enneagram is perpetual motion, the same perpetual motion that men have sought since the remotest antiquity and could never find. And it is clear why they could not find perpetual motion. They sought outside themselves that which was within them; and they attempted to construct perpetual motion as a machine is constructed, whereas real perpetual motion is part of another perpetual motion and cannot be created apart from it. The enneagram is a schematic diagram of perpetual motion, that is, of a machine of eternal movement. But of course it is necessary to know how to read the diagram. The understanding of this symbol and the ability to make use of it give man very great power. It is perpetual motion and it also the philosophers stone of the alchemists. The knowledge of the enneagram has for a very long time been preserved in secret and if it is now, so to speak, made available to all, it is only in an incomplete and theoretical form of which nobody could make any practical use without instruction from a man who knows. In order to understand the Enneagram, it must be thought of as in motion, as moving. A motionless enneagram is a dead symbol; the living symbol is in motion. (ISOM 294)

All quotations from IN SEARCH OF THE MIRACULOUS, by P.D.Ouspensky, Harcourt Brace & Company, 1977. [NOTE: Another version of this materialpurported to be a lecture given by Gurdjieff in 1916can be found at http://www.endlesssearch.co.uk/philo_enneagramtalk.htm] Arica Psychology The contemporary Enneagram of Personality is derived in large part from the teachings of Oscar Ichazo. However, Ichazos Arica Theory contains a great deal of material that is not present in the currently popular versions of the Enneagram. In fact, Ichazo asserts that his Arica system is a complete map of the human psyche. In 1969 and 1970, when Ichazo was transmitting this material to a group of around 50 North Americans, his presentation of theory focused almost solely on Protoanalysis/Fixations and Mentations. Of these, the teachings of Protoanalysis/Fixations became the basis for the Enneagram of Personality. Dr Claudio Naranjo was the person most responsible for bringing back to North America the theory Ichazo was presenting in Chile at that time. By his own account, this was the theory of Protoanalysis/Fixations which is presented by John Lilly and Joseph Hart in Charles Tarts Transpersonal Psychologies. (John Lilly was the other major figure who publicly transmitted what he had learned in Arica.) The Arica School had not yet been established then, and Naranjo and Lilly both left the group just as the School was being founded. Neither of them spent more than eight months working with Ichazo. In the Arica School which eventually developed, Protoanalysis/Fixations was just one particular training, and it took place at the Third Level of study. The first two levels were concerned with introductory material which would serve to aid in the understanding and practice of Protoanalysis. In particular, the theoretical and practical study of the Hypergnostic Systems and the Domains of Consciousness was closely related to the ideas presented in Protoanalysis/Fixations. While the work of Claudio Naranjo (and all those who followed) in developing the Enneagram system has gained much public attention, the ideas of Oscar Ichazo have remained relatively unknown, due in large part to the lack of a major comprehensive public exposition by Ichazo. (In terms of writing, Ichazo has focused mostly on producing training manuals, letters, lectures and articles, and occasionally giving interviews. A major work, The Arica Way, which he has been preparing for over 20 years, is said to be near completion. In 2005, Ichazo and Arica finally established an internet site to officially present some of these writings and materials to the public.) The following is a summary and analysis of some of the basic introductory concepts of the Systems and Domains as presented in Ichazos Arica Theory. These explanations are meant to serve as an aid to a further understanding of the contemporary Enneagram system, just as they are used as related material within the Arica school. A brief exposition of Ichazos Theory of Trialectics will also follow. According to Ichazo, the Enneagons must be worked with Trialectical logic, not from a linear or dualistic perspective.

Some attempts will also be made at showing similarities and differences between Ichazos ideas and those of G.I. Gurdjieff. The author of this article is in no way affiliated with the Arica School nor any Gurdjieff Work/Fourth Way organisation, and all information here is derived from either existing written materials or internet sources (in some cases anonymous). A list of source material can be found at the end of this article. All interpretations of the source material are based on the personal understanding of this articles author. ******** According to Ichazo, the personality of a human being is made up of Nine Constituents which are codependent and interrelated. The Nine Constituents Of The Human Personality are given as follows: 1. Materiality, or Elements 2. Systems 3. Mentations 4. Senses Consciousness 5. Mental Perceptions 6. Domains 7. Feelings or Discriminative Mind 8. Willing Intention 9. Access Base As stated above, this presentation will be primarily focused on the Systems and the Domains. THE SYSTEMS Ichazo asserts that Consciousness precedes the body. But this is consciousness in the sense of a pure, eternal, permanent, unchanging consciousness, often referred to as Essence. However, when this consciousness manifests in the material world as a human being, it becomes part of the world of space, time, change and multiplicity, and takes the form of nine different physical systems. The Nine Systems are given as 1. Sexual 2. Skeletal 3. Digestive 4. Protective

5. Circulatory 6. Expression 7. Coordination 8. Central Nervous System 9. Unity These nine physical systems then give rise to the Hypergnostic Systems. In the Arica school, the study of the Hypergnostic systems is considered key for gaining an understanding of ones psyche and developing the internal witness, also called the natural persona. In Eastern traditions, the inner witness is usually established through years of meditation, learning to observe our inner processes while maintaining an aspect of ourselves that is neutral and nonattached. Only when our contact with this inner witness is stabilised can true self-observation be accomplished. Ichazo asserts that in his system, this process, which usually takes years, can be completed in days. He considers this speeding up of the process to be one of the main characteristics which distinguishes the Arica system from traditional esoteric paths. This permanent inner witness has a special kind of awareness that can know reality as it truly is. The development of the natural persona seems to correspond to Gurdjieffs Man Number Four and Man number Five, i.e., the development of a person who has balanced their Centres and established a unified, permanent I. From this it can be seen that the Enneagram of Personality is derived from a system whose original aim was to help establish self-observation and self-knowledge through stabilising contact with a higher aspect of ourselves which transcends the limitations of ordinary human faculties. This aspect is our Essential nature, and it is through this nature that one can experience ones connection with the Absolute. The Nine Hypergnostic Systems consist of 3 Instincts, 4 Functions, and 2 Poles. They are listed as: 1. The Sexual Pole, which comes from the Sexual system 2. The Function of Space, which comes from the skeletal/muscular system 3. The Conservation Instinct, from the digestive system 4. The Function of Time, from the protective system (skin/lymph system) 5. The Relations Instinct, from the circulatory system 6. The Function of Expression, from the expression system 7. The Function of Coordination, from the coordination system 8. The Adaptation instinct, from the central nervous system 9. The Spiritual pole, from the unity system

From the point of view of the study of the contemporary Enneagram, the most important of these are the Three Instincts. These Instincts produce the three fundamental centres of attention: Physical, Emotional and Intellectual. As Ichazo points out, these centres are in keeping with most traditional esoteric teachings, as well as with the teachings of Gurdjieff. According to Ichazo, the Instincts manifest in our consciousness as innate basic questions. These are non-verbal felt questions, which are actually the demands of our need for simple survival. These instinctual questions call our attention and cannot be eliminated or postponed because they are basic to our psyche, instructing us on how to live and survive. THE CONSERVATION INSTINCT According to Ichazo, The Conservation Instinct is the organisms instinct to feed itself in order to preserve its life. It results from the needs of the alimentary tract, and its centre is felt at the top of the abdominal cavity, in the solar plexus. The innate non-verbal question projected here is How am I? This question has to be answered constantly by the organism, instinctually establishing whether one feels hunger and tension, or satisfaction and relaxation. The need to eat means that one has to acquire food through work and involvement in a certain process. The Conservation Instinct is also known as the Self-preservation Instinct. The need to meet the demands of the Conservation Instinct produces a concentration of our attention on that area, which leads to the development of an artificial ego or I with which we become identified. This ego will have its own particular concerns, demands and strategies for success. Through experience, it learns how to get the food that is needed for survival. Because it learns from past experiences, Ichazo calls this ego the Historical Ego. Our sense of property, possession, and the accumulation of wealth are all related to this Ego because these contribute to a sense of being secure in our ability to meet the demands of the Conservation Instinct. The Historical Ego is further subdivided into a triad of egos: Ego-Vengeance, Ego-Indolence and EgoResentment. These correspond to points 8, 9, and 1, respectively, on the Enneagram symbol. As a natural development, the Conservation instinct will become infused with the instinctual poison of Greed. Greed, in turn, can be broken down into the three poisons at the root of the three egos: Avarice (ego-vengeance), Greed (ego-indolence), and Possessiveness (ego-resentment). When the Conservation instinct is consistently threatened during childhood, the entire self then centres its attention on the lack of a feeling of well-being in that area. This leads to the development of a fixation in one of the three points of this triad, producing 3 types: Over-Justice-maker (fixated in Ego-Vengeance), the Over-Nonconformist (fixated in Ego-Indolence), or the Over-Perfectionist (fixated in Ego-Resentment). Ichazo calls the 8,9,1 triad the Being Group.

THE RELATION INSTINCT According to the Arica theory, the Relation Instinct is our instinct for associating with other people as a fundamental principle of survival. It develops from the needs of the circulatory system, which includes the heart, lungs, arteries, veins, and kidneys. Its felt centre is in the thoracic cavity. Ichazo points out that people are related to their environment most directly and intimately though breathing, which is one reason why this system corresponds to our relationship with the community of which we are a part. According to Ichazo, our emotions result from our relations with other people. The instinctual innate question asked here is Who am I with, friend or foe? The answer will produce the primary emotions of like and dislike, and a strong focus of attention on this centre develops. An artificial Ego or I then develops which is concerned with how we appear to others and how others appear to us. Ichazo calls this the Image Ego because it is always adopting a persona, playing a social role. The Image Ego is subdivided into three Egos: Ego-Flattery, Ego-Go, and Ego Melancholy. These correspond to points 2,3 and 4, respectively, on the Enneagram symbol. The poison which naturally develops in the Relations Instinct is Hate. This can be broken down according to the three corresponding egos of the triad, giving the three root poisons of Envy (Egoflattery), Hate (Ego-go), and Jealousy (Ego-melancholy.) A sense of insecurity in the Relations Instinct during childhood leads to the formation of the three fixated types in this triad: Over-Independent (fixated in Ego-flattery), Over-Efficient (fixated in Egogo), and Over-Reasoner (Ego-melancholy). Ichazo calls the 2,3,4 triad the Living Group. THE ADAPTATION INSTINCT According to Arica Theory, the Adaptation Instinct is the result of our basic need to constantly adapt ourselves to our natural and social environment in order to survive. This instinct is the product of the central nervous system and its felt centre is in the cranial cavity. The instinctual innate question projected here is Where am I? According to Ichazo, the fundamental need to orient ourselves gives us direction on what to do and how to behave in order to succeed in our environment. This is the Intellectual Centre, composed of thoughts and mind constructs. It is the basis of our sense of working and doing. In order to deal with the concerns of this centre, an artificial Ego or I develops which has the knowhow to survive, known in the Arica system as the Practical Ego. The Practical Ego is further subdivided into three Egos: Ego-Stinginess, Ego-Cowardice, and EgoPlanning, which correspond to points 5,6 and 7, respectively, on the Enneagram symbol. The Adaptation Instinct naturally develops into the poison of Deceit. Deceit is subdivided into the three root poisons of this triad: Confusion (Ego-stinginess), Deceit (Ego-Cowardice) and Mythomania (Ego-Planning).

The resulting fixated types which develop from the Adaptation Instinct are given as the OverObserver (fixated in Ego-Stinginess), Over-Adventurer (fixated in Ego-Cowardice) and Over-Idealist (fixated in Ego-Planning). Ichazo designates the 5,6,7 triad as the Doing Group. ********* Ichazo seems to assert that each of these artificial Egos or false Is is present in everyone. People ordinarily cycle through all of these on a regular basis. However, one of these Egos becomes the primary fixation, the point from which we continually begin all our processes, giving the impression that this is our real I. But in reality, it is just an artificial Ego with which we have become primarily identified through early life circumstances. Furthermore, when we are in a disharmonious statewhich is the habitual terrestrial condition of humanity in generalthe three Egos of the three Centres begin to conflict with each other, leading to fragmentation, disorder and suffering. It should be noted that all of this is consistent with the teachings of G.I. Gurdjieff, where people in their habitual state are portrayed as operating with three Centres or brainsphysical, emotional and intellectualwhich are misused, undisciplined and in conflict with one another. Gurdjieff asserts that we have multiple Is with we mistakenly identify ourselves, and that we cycle through all these on a regular basis. However, there is one aspect which comes to dominate our personality and this is called our chief feature. This leads to the formation of a false personality. Gurdjieff taught that chief feature arose from the Seven Deadly Sins, along with self-love and vanity. Apparently, Gurdjieff was working with a system of Personality Types, although the details are unclear. It seems to have involved blending the three primary typesphysical, emotional and mentalinto twelve basic types (symbolised by the astrological signs of the Zodiac). These were then divided into the 27 human types, which Gurdjieff says were known in ancient times. Finally, the 27 were further subdivided into 72 types. However, as far as the explanations of all these characteristics of our psychology, Ichazo is much more explicit and detailed than Gurdjieff. It is also important to remember that Ichazo postulates a Tri-fix, whereby each individual has a primary fixation for each Centre. Of these three fixations, one is the predominant fixation, while the other two are secondary. For instance, 5 may be the main fixation, while 9 and 3 can be the secondary fixations. In this sense, Ichazos Tri-fix approach is consistent with the Sufi Enneagram system presented by Laleh Bakhtiar, which is based on the work of Nasr al-Din Tusi, a thirteenth century Islamic philosopher who expanded on the work of Aristotle. In the Sufi system Bakhtiar presents, each of the traditional Centres (physical, emotional, intellectual) has three imbalances, leading to 9 imbalances. A person usually suffers from one imbalance per Centre. However, in the Sufi system, a person may actually be balanced in one or more Centres, creating a fourth option for each Centre. Consequently, the Sufi Enneagram Bakhtiar presents describes 64 possible combinations.

THE SEXUAL POLE AND THE SPIRITUAL POLE In addition to the Three Instincts, Arica Theory describes two Poles between which our whole life is supported. Both Poles are connected with survival and questions about our identity. Ichazo calls these the Sexual and Spiritual Poles. The Sexual Pole is the outcome of our instinct for procreating to ensure the survival of the species. Its felt centre is in the pelvic region, where the primary sexual organs are located. The innate instinctual question asked here relates to our gender identity. The Sexual Pole develops the psychic poison of Lust, as well as a sense of Guilt. It should be noted that, while in the Gurdjieff system the Sexual Centre is considered part of the Belly centre, in Ichazos theory it is given a separate place of importance and explicitly coupled with the Spiritual Pole. The Spiritual Pole is related to our sense of our identity as individuals. It is based on a need to perpetuate our survival as a certain identifiable, individual entity. The Spiritual Pole is centred in the brain. The Spiritual Pole develops the psychic poisons of Ignorance, Arrogance and Stupidity as well as a sense of Duality. Arica theory postulates a constant tension between the Sexual and Spiritual Poles, with the psyche of the human being fluctuating between the sense of ones gender identity and ones individual identity. This tension can only be alleviated by purifying and clarifying the energy of these Poles. THE FOUR FUNCTIONS An in-depth study of the Hypergnostic Systems would also involve an analysis of the workings of the Four Functions mentioned earlier and how they interrelate with the Instincts and Poles. However, for the purposes of studying the relationship between the popular versions of the Enneagram of Personality and its basis in the Arica system, such an analysis is not entirely necessary. It may be interesting to note, however, that Gurdjieff included a Moving Centre as part of the Belly Centre. Ichazo does not describe a Moving Centre, but does include a Function of Coordination and Kinsethetic Awareness which may be similar. DOMAINS OF CONSCIOUSNESS One important area of study in the second level of the Arica school involves learning about the Domains of Consciousness. Understanding Ichazos theory of the Domains may provide more insight into the way the Egofixations manifest themselves and the approaches one can take to minimise the fixations. They represent material directly related to the Enneagram of Personality Types which is not being used in the general Enneagram community partially due to the lack of a transmission process. In addition, there is no evidence that the theory of the Domains was used by Gurdjieff or his followers.

The Hypergnostic Systems describe how people are composed internally, while the Domains describe our relationship with the external world. Human society and our activities in the world are divided into these Nine Domains, and these specialised areas are connected with the needs of our psychic life. The Nine Domains of Consciousness according to Ichazos Arica Theory are the following: 1. Sentiments 2. Health and Security 3. Creativity 4. Intellectual 5. Social Interaction 6. Work and Activities 7. Position and Authority 8. Laws and Morals 9. Spiritual Ichazo states that there is a natural dichotomy within each domain. Individuals and societies tend to value one side of the dichotomy over the other, but in reality, both are equally valid. These dichotomies are not opposed to each other, but are instead complimentary, each one supporting the other in a circulatory way. Ichazo describes this as two poles on an axis: If the axis is broken and we become fixated on one extreme, then that extreme becomes negative. When people develop their ego-fixations (what is often called their Enneagram type) they become primarily fixated in certain domains, with a tendency towards one of the dichotomous positions of those domains: 1. Ego-Resentment, the Over-Perfectionist, becomes fixated in the Domain of Sentiments; 2. Ego-Flattery, the Over-Independent, in Health and Security; 3. Ego-Go, the Over-Efficient, in Creativity; 4. Ego-Melancholy, the Over-Reasoner, in the Intellectual Domain; 5. Ego-Stinginess, the Over-Observer, in the Domain of Social Interaction; 6. Ego-Cowardice, the Over-Adventurer, in Work and Activities; 7. Ego-Planning, the Over-Idealist, in Hierarchy and Authority; 8. Ego-Vengeance, the Over-Justicemaker, in Laws and Morals; 9. Ego-Indolence, the Over-Nonconformist, in the Spiritual Domain.

Each dichotomy has a positive and negative characteristic, as shown in the following list of the Dichotomies of the Domains: 1. Sentiments: +Self Control -Callousness / +Sensitivity -Touchy 2. Health & Security: +Routine -Meticulous / +Flexibility -Negligence 3. Creativity: +Knowhow -Cunning / +Fantasy -Daydreaming 4. Intellectual: +Reasoning -Sophistry / +Overview -Superficial 5. Social Interaction: +Sociable -Meddling / +Privacy -Alienation 6. Work & Activities: +Labour -Overwork / +Amusement -Loafing 7. Position & Authority: +Self-Respect -Superiority / +Modesty -Inferiority 8. Laws & Morals: +Morality -Puritanism / +Tolerance -Hedonism 9. Spiritual: +Spirituality -Fanaticism / +Realism -Scepticism In the Arica school, the Domains and their Dichotomies are studied through the use of characters, theatre and examples from life. The Characters corresponding to the Dichotomies of the Domains are given as follows: 1. Heartless/Gushy 2. Fussy/Messy 3. Schemer/Bullshitter 4. Argumentative/Shallow 5. Busybody/Loner 6. Workhorse/Idler 7. Pretentious/Loser 8. Self-Righteous/Libertine 9. Believer/Doubter Imbalance in the domains leads to invaders. Enneagon of the Invaders: 1. Jealousies 2. Fears 3. Lies

4. Envies 5. Hatreds 6. Worries 7. Rivalries 8. Remorses 9. Prejudices The stress of the imbalance in the Domain opens the Doors of Compensation: 1. Toximania 2. Psychosomatic Illness 3. Over-exertion 4. Crime 5. Phobia 6. Panic 7. Gluttony 8. Cruelty 9. Sensuality According to Ichazo, it is necessary to balance the Dichotomies and not become fixated at the extremes. A person can spend some time at one point, and then balance it with the other point. This allows a person to maintain control and order in their approach to life. Ichazo also states that this balancing of the Dichotomies of the Domains allows the manifestation of true Will, which comes from the spirit. This Will is not the same as our ordinary will which is just the result of anxiety or desire. It is necessary to realise that, although people tend to fixate in the Domains corresponding to their Tri-fix, each individual exists and lives in all nine Domains, so each of these areas must be dealt with by each person. An individual in the Arica school engages in the observation of the karma which has built up in all these domains. Karma is defined within Arica as the negative and positive rememberings associated with each area; it is an accumulation of energy connected with a painful experience, coupled with a compulsion to repeat that experience through imbalanced, irregular behaviour. By remembering and letting go of the Karma within each domain through a methodical process of Karma cleaning, the student is able to achieve a complete, thorough and technical purification from unconscious, unprocessed materials which might be causing undue influence on their psyche and behaviour.

Ultimately, the aim of all this is to become independent of the Domains and the Systems in order to be able to work with the Higher Self. In order to do this, it is necessary to understand Protoanalysis/Fixations. PROTOANALYSIS/FIXATIONS As mentioned earlier, the theory of Protoanalysis is the primary source from which the contemporary Enneagram of Personality has been developed. In Ichazos theory, the differences that can be seen among peopletheir personalitiesare the result of their becoming attached and imbalanced in certain Domains. Protoanalysis/Fixations is the study of how these attachments and imbalances develop. According to Ichazo, experiences in early childhood lead to the development of certain false Egos to which people become attached and which they identify as their true selves. Sketches of these 9 egos are listed below using the terminology of the Arica school and coupled with their corresponding Domains, Systems and Ways of personal development. Although Ichazo usually does not group these factors together in this way, it is being done here in order to better compare and contrast these egos with the more popular descriptions of the Enneagram types which are currently being circulated. BEING GROUP: 8, 9, 1 Point 8 is known as Ego-vengeance. The fixation is also known as Over-Justicemaker. This ego derives from the Historical Ego, which is a response to the Conservation Instinct. The psychic poison of the Conservation Instinct at the root of Ego-Vengeance is Avarice. Ego-vengeance experiences a sense of abuse in the childhood relationship with a Mother figure. The main ego-characteristic of this fixation is Vengeance. The Passion which feeds this ego is Lust (Excess). The primary defence mechanism is Rationalisation. Worsening of this fixation can lead to the Passive-Aggresive Personality Disorder. A secondary defence mechanism is Resistance. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Laws and Morals, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Morality on one side, or Tolerance at the other side. It can manifest in a negative sense as Puritanism at one extreme or Hedonism at the other extreme. These dichotomies are represented by two characters: the Self-righteous character at one end, the Libertine at the other. A sense of Remorse invades the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Cruelty as a compensatory mechanism. The poison of this domain is Mythomania. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Justice. The Way of self-realisation of this ego is the Way of Redemption, which redeems the past. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Truth, or Divine Truth. This can lead to the Virtue (energy) of Innocence.

According to Ichazo, Divine Truth is The awareness that the cosmos objectively exists now; that this existence is its own definition, and continues whether an individual understands it or not; and that the individual experiences the truth of Reality most completely when he views each moment fresh, without preconceptions about what should be happening. ********* Point 9 is known as Ego-indolence. The fixation is also known as Over-Nonconformist. This ego derives from the Historical Ego, which is a response to the Conservation Instinct. The psychic poison of the Conservation Instinct at the root of Ego-Indolence is Greed. Ego-indolence experiences a sense of abandonment in the childhood relationship with a Mother figure. The main ego-characteristic of this fixation is Disillusionment. The Passion which feeds this ego is Laziness (Sloth). The primary defence mechanism is Compensation. Worsening of this fixation can lead to the Avoidant/Dependent Personality Disorders. A secondary defence mechanism is Symbolisation. Further worsening leads to psychosomatic illness. Becoming fixated in the Spiritual Domain, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Spirituality on one side, or Realism at the other side. It can manifest in a negative sense as Fanaticism at one extreme or Scepticism at the other extreme. These dichotomies are represented by two characters: the Believer at one end, the Doubter at the other. Prejudices invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Sensuality as a compensatory mechanism. The poisons of this domain are Ignorance, Arrogance and Stupidity. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Seeking. The Way of self-realisation of this ego is the Way of Self-Awareness, which is immensely mystical and which entails becoming aware of ones internal inner clarity. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Love/ Divine Love. This can lead to the Virtue (energy) of Action. According to Ichazo, Divine Love is The awareness that though the laws which govern reality are objective, they are not cold, because these cosmic laws inevitably lead to the creation of organic life, and Life itself, like all natural phenomena, fulfills a cosmic purpose. As soon as the minds word mechanism is destroyed, love, the natural condition of the mind, appears. Love begins the moment man contemplates the Creation and says, Thank you, God. All men feel this somewhat, no animal can feel this at all. Man alone can know that all comes from God. ********* Point 1 is known as Ego-resentment. The fixation is also known as Over-Perfectionist. This ego derives from the Historical Ego, which is a response to the Conservation Instinct. The psychic poison of the Conservation Instinct at the root of Ego-Resentment is Possessiveness.

Ego-resentment experiences a sense of being unloved in the childhood relationship with a Mother figure. The main ego-characteristic of this fixation is Resentment. The Passion which feeds this ego is Anger. The primary defence mechanism is Isolation. Worsening of this fixation can lead to the ObsessiveCompulsive Personality Disorder. A secondary defence mechanism is Undoing. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Sentiments, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Self-Control on one side, or Sensitivity at the other side. It can manifest in a negative sense as Callousness at one extreme or Touchiness at the other extreme. These dichotomies are represented by two characters: the Heartless character at one end, the Gushy character at the other. Jealousies invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Toximania as a compensatory mechanism. The poison of this domain is Anger. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Perfection. The Way of self-realisation of this ego is the Way of Attention, which works by recalling oneself in self-observation permanently. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Perfection, or Divine Perfection. This can lead to the Virtue (energy) of Serenity. According to Ichazo, Divine Perfection is The awareness that Reality is a process, moving with direction and purpose. Within this movement each moment is connected by the process with the one goal, and thus is perfect. LIVING GROUP: 2, 3, 4 Point 2 is known as Ego-flattery. The fixation is also known as Over-Independent. This ego is derives from the Image Ego, which is a response to the Relation Instinct. The psychic poison of the Relation Instinct at the root of Ego-Flattery is Envy. Ego-Flattery experiences a sense of being controlled in the childhood relationship with a Father figure. The main ego-characteristic of this fixation is Vanity. The Passion which feeds this ego is Pride. The primary defence mechanism is Denial. Worsening of this fixation can lead to the Narcissistic Personality Disorder. A secondary defence mechanism is Repression. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Health and Security, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Routine on one side, or Flexibility at the other side. It can manifest in a negative sense as Meticulousness at one extreme or Negligence at the other extreme. These dichotomies are represented by two characters: the Fussy character at one end, the Messy person at the other. Fears invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Psychosomatic Illness as a compensatory mechanism. The poison of this domain is Lechery.

The Trap which simultaneously restricts but potentially liberates this ego is its focus on Freedom. The Way of self-realisation of this ego is the Way of Liberty, also known as the Way of Security, which deals with the construction of our lives. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Will, or Divine Will. This can lead to the Virtue (energy) of Humility. According to Ichazo, Divine Will is The awareness that Reality, moving with direction and according to fixed natural laws, flows with a certain force. The easiest way to deal with this force is to move with it. This is true freedom. ********* Point 3 is known as Ego-Go. The fixation is also known as Over-Efficient. This ego derives from the Image Ego, which is a response to the Relation instinct. The psychic poison of the Relation Instinct at the root of Ego-Go is Hate. Ego-Go experiences a sense of being ignored in the childhood relationship with a Father figure. The main ego-characteristic of this fixation is Hyperactivity. The Passion which feeds this ego is Deceit. The primary defence mechanism is Identification. Worsening of this fixation can lead to the Histrionic Personality Disorder. A secondary defence mechanism is Compulsion. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Creativity, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Know-how on one side, or Fantasy at the other side. It can manifest in a negative sense as Cunning at one extreme or Daydreaming at the other extreme. These dichotomies are represented by two characters: the Schemer character at one end, the Bullshitter at the other. Lies invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Over-exertion as a compensatory mechanism. The poison of this domain is Avarice. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Efficiency. The Way of self-realisation of this ego is the Way of Creativity, which goes with art. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Harmony, or Divine Harmony. This can lead to the Virtue (energy) of Truthfulness. According to Ichazo, Divine Harmony is The awareness that there are no exceptions to the natural laws which govern the Cosmos, and that these laws are completely objective, operating as an interconnected unity. The highest law is the totality of Reality itself. Certitude in the objectivity and the total applicability of those laws is true hope. ********** Point 4 is known as Ego-Melancholy. The fixation is also known as Over-Reasoner. This ego derives from the Image Ego, which is a response to the Relation Instinct. The psychic poison of the Relation Instinct at the root of Ego-Melancholy is Jealousy.

Ego-Melancholy experiences a sense of being criticised in the childhood relationship with a Father figure. The main ego-characteristic of this fixation is Melancholia. The Passion which feeds this ego is Envy. The primary defence mechanism is Sublimation. Worsening of this fixation can lead to the Borderline Personality Disorder. A secondary defence mechanism is Reaction-formation. Further worsening leads to psychosomatic illness. Becoming fixated in the Intellectual Domain, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Reason on one side, or having an Overview at the other side. It can manifest in a negative sense as Sophistry at one extreme or Superficiality at the other extreme. These dichotomies are represented by two characters: the Argumentative character at one end, the Shallow character at the other. Envies invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Crime as a compensatory mechanism. The poison of this domain is Deception. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Analysis. The Way of self-realisation of this ego is the Way of Clarity, or the way of pure clear analysis. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Origin, or Divine Origin. This can lead to the Virtue (energy) of Equanimity. According to Ichazo, Divine Origin is The awareness that all individuals are born as the result of natural, objective laws; that these laws continue to operate within them throughout their lives. Because all the laws are interconnected, each individual always has an intimate physical connection with the Totality of Realitythe Cosmos. From this springs true originality. DOING GROUP: 5, 6, 7 Point 5 is known as Ego-Stinginess. The fixation is also known as Over-Observer. This ego derives from the Practical Ego, which is a response to the Adaptation Instinct. The psychic poison of the Adaptation Instinct at the root of Ego-Stinge is Confusion. Ego-stinginess experiences a sense of Alienation in the childhood relationship with siblings and/or peers. The main ego-characteristic of this fixation is Withdrawal. The Passion which feeds this ego is Avarice. The primary defence mechanism is Introjection. Worsening of this fixation can lead to either the Schizoid or Anti-Social Personality Disorder. A secondary defence mechanism is Regression. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Social Interaction, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as Sociability on one side, or Privacy at the other side. It can manifest in a negative sense as Meddling at one extreme or Alienation at the other extreme. These dichotomies are represented by two characters: the Busybody at one end, the Loner at the other. A sense of Hatred invades the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Phobias as a compensatory mechanism. The poison of this domain is Envy.

The Trap which simultaneously restricts but potentially liberates this ego is its focus on Observation. The Way of self-realisation of this ego is the Way of Enchantment, which is how we relate magically with the world. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Omniscience, or Divine Omniscience. This can lead to the Virtue (energy) of Detachment (Non-Attachment). According to Ichazo, Divine Omniscience is The awareness that because every individual is intimately connected with the entire cosmos by the operation of objective laws within their own bodies, there is no separateness or alienation except as a mental hallucination. Because the cosmic laws govern every aspect of ourselves, there is no possibility of hiding from the Cosmos, or avoiding the results of natural processes. When we understand this, we are completely at peace with our past. ********* Point 6 is known as Ego-Cowardice. The fixation is also known as Over-Adventurer. This ego derives from the Practical Ego, which is a response to the Adaptation Instinct. The psychic poison of the Adaptation Instinct at the root of Ego-Cowardice is Deceit. Ego-Cowardice experiences a sense of being Useless in the childhood relationship with siblings and/or peers. The main ego-characteristic of this fixation is Insecurity. The Passion which feeds this ego is Fear. The primary defence mechanism is Projection. Worsening of this fixation can lead to Paranoid Personality Disorder. A secondary defence mechanism is Conversion. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Work and Activities, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as Labour on one side, or Amusement at the other side. It can manifest in a negative sense as Overwork at one extreme or Loafing at the other extreme. These dichotomies are represented by two characters: the Workhorse at one end, the Idler at the other. Worries invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Panic as a compensatory mechanism. The poison of this domain is Jealousy. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Prudence. The Way of self-realisation of this ego is the Way of Action, which is to realise that our actions must be internalised if they are to be real actions. The Holy Idea which acts as a catalyser for the transformation of this ego is Holy Strength, or Divine Strength. This can lead to the Virtue (energy) of Courage. According to Ichazo, Divine Strength is The awareness that the Cosmos is a self-regulating mechanism, existing in a state of balance, and as long as the objective laws which govern this balance are respected, an individual can exist in a state of harmony with Reality, moving toward his own personal fulfillment. Faith is a Holy Idea, not a belief. It is the certitude that each of us has an Essence and that this Essence coming from God, belongs to God. *********

Point 7 is known as Ego-Planning. The fixation is also known as Over-Idealist. This ego derives from the Practical Ego, which is a response to the Adaptation Instinct. The psychic poison of the Adaptation Instinct at the root of Ego-Planning is Mythomania. Ego-Planning experiences a sense of being Inferiorised in the childhood relationship with siblings and/or peers. The main ego-characteristic of this fixation is Dreaming. The Passion which feeds this ego is Gluttony. The primary defence mechanism is Displacement. Worsening of this fixation can lead to Schizotypal Personality Disorder. A secondary defence mechanism is Disassociation. Further worsening leads to psychosomatic illness. Becoming fixated in the Domain of Position and Authority, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as Self-Respect on one side, or Modesty at the other side. It can manifest in a negative sense as Superiority at one extreme or Inferiority at the other extreme. These dichotomies are represented by two characters: the Pretentious character at one end, the Loser at the other. Rivalries invade the consciousness in this domain. The stress of being fixated and imbalanced in this domain can lead to Gluttony as a compensatory mechanism. The poison of this domain is Confusion of thought. The Trap which simultaneously restricts but potentially liberates this ego is its focus on Idealism. The Way of self-realisation of this ego is the Way of Presence, continuously being aware of the Presence of the Eternal. The Holy Idea which acts as a catalyzer for the transformation of this ego is Holy Wisdom or Divine Wisdom (sometimes described as Holy Work). This can lead to the Virtue (energy) of Sobriety. According to Ichazo, Divine Wisdom (or Work) is The awareness that Reality exists as a succession of moments, each experienced as the present, and that it is only by existing in the present that the constant unfolding of the Cosmos [can] be experienced. Only by working in the present can real work be done and real results achieved. TRIALECTICS According to Ichazo, the enneagons which comprise his system cannot be worked with subjective interpretations, linear formal logic, or dialectical logic. They must be worked by using the laws of cycles and processes which he has termed Trialectical Logic. Although the principles presented in Trialectics have similarities with ideas found in Eastern philosophy and Western physics, their synthesis in this form is an original proposition from Ichazo. Ichazo uses the Enneagram figure to represent the Three Laws of Trialectics: 1. The Law of Mutation states that there is mutation from one material manifestation point (MMP) to another MMP. Everything follows a pre-established cyclical pattern, and everything is in a determined point of the cycle. Using this law, one can observe with precision the cyclical transformation of all phenomena over time. This Law is represented in the Enneagram figure as the sequence of 9 points along the circumference of the circle.

2. The Law of Circulation states that inside everything is the seed of its apparent opposite. Seemingly contradictory MMPs are mutually related to each other through a cyclical process of circulation. This can be observed in the Arica law of causation composed of action, reaction, function and result. This Law is represented in the Enneagram figure by each point having two Wing points which act as the action and reaction resulting in the main point. (For this reason, Oscar Ichazo emphasised in an interview with Michael Goldberg that the Fixation point could be seen as the result of the actions of the Wing Points). 3. The Law of Attraction states that each MMP has an inherent attraction or orientation towards a higher or lower MMP. Every point in an apparent state of equilibrium is in reality internally nurturing its own change into another manifestation (such as the transformation of ice to water to vapour). Stability is transient, change is inevitable, and there will always be an orientation and movement towards either improvement or deterioration. This is represented in the Enneagram figure as the inner Lines of Change. According to Ichazos system, by using techniques and meditations for minimising ones attachment toand identification withthe various egos, and by understanding reality according to the Laws of cycles described in the theory of Trialectics, it is possible to achieve a state of emptiness from which one can begin to work with the Higher Self. ********* FURTHER READING The following list of source material is recommended for a more complete and thorough understanding of Ichazos Arica system and its relationship with the contemporary Enneagram of Personality. Books and Articles: INTERVIEWS WITH OSCAR ICHAZO ed. by John Bleibtreu BETWEEN METAPHYSICS AND PROTOANALYSIS by Oscar Ichazo MASTER LEVEL EXERCISES: PSYCHOALCHEMY by Oscar Ichazo LETTERS TO THE SCHOOL by Oscar Ichazo THE ARICAN JOURNAL, AUTUMN, 1991 TRANSPERSONAL PSYCHOLOGIES, ed. by Charles Tart. See especially The Arica Training by John Lilly and Joseph Hart, and The Gurdjieff Work by Kathleen Riordan. THE CENTRE OF THE CYLCONE, by John Lilly THE DYADIC CYCLONE, by John and Antoinetta Lilly FACETS OF UNITY, by A.H. Almaas CHARACTER AND NEUROSIS by Claudio Naranjo

GODS WILL BE DONE, vol. 1-3, by Laleh Bakhtiar TAKING WITH THE LEFT HAND by William Patrick Patterson

Weblinks: http://www.arica.org/index.cfm http://www.9waysofworking.com/qEnneagram_monthly_English.htm http://www.enneagraminstitute.com/forum/topic.asp?TOPIC_ID=8786 http://www.sufienneagram.com/

The Legend of the Enneagram

About the enneagon, all that we have is a legend; we dont have historical data. But it is said that it is extremely old, extremely old Oscar Ichazo, 1979 *****LEGEND OF THE ENNEAGRAM I-III AND NOTES CURRENTLY UNAVAILABLE*****

Transmission of the Enneagram, Hidden Lore of the Nine Points

Naranjo, Ichazo, and The School Chilean-born psychiatrist Claudio Naranjo was living and working in the U.S. in the late 1960s when he first heard of Oscar Ichazo. Several of his former patients from Chile wrote to him to tell of the impressive experiences they were having with this new teacher. Several years before, back in Chile, Naranjo had developed an extended family of his private psychiatric patients, bringing them together in a group that became interested in spiritual questions as well as ordinary psychological ones. The techniques that Naranjo was using with this group of about 60 people included meditation, Gestalt therapy, various readings, and psychedelic sessions. At the time in Chile, it was not a legal problem for Naranjo to be using psychedelics as part of his official activities. Besides the therapeutic use of psychedelics, he also produced some scientific studies of these substances. For instance, his study of the nature and content of the experiences produced by Ayahuascaa hallucinogenic concoction used by South American shamanscan be found in Hallucinogens and Shamanism, ed. by Michael Harner (1974). Under the influence of these psychedelics, several of Naranjos patientsmany of them very educated, intelligent and talented peoplereported intense, life-changing experiences of complete integration and total centeredness, experiences which they were never able to recaptureuntil some years later, that is, when they met Ichazo.

It is interesting to note here that some of Oscar Ichazos earliest mystical experiences also reportedly came from using Ayahuasca (a.k.a. Yage) with the shamans of South America when he was a teenager. When Naranjo left to work in the U.S., these former patients somehow made contact with the Bolivian-born Ichazo who was teaching in places like Santiago and Arica, Chile. They reported to Naranjo that, after just a few days and weeks of working with Ichazo, they were having drug-free experiences of the same nature and intensity as their former psychedelic experiences. They were having these experiences more often and with even more intensity. One man reported that his lifelong feelings of anxiety had disappeared and he waspurely incidentally and without any intention on his parthaving telepathic experiences as well. According to Naranjo, Ichazo was described to him by the students as a Sufi teacher. At the time, Naranjo was involved with another Sufi group, one under the direction of Idries Shah, and he was very interested in the possible Sufi connection with the Sarmoun, the secret society which was reputed to be the source of Gurdjieffs teaching. Naranjo first made contact with Ichazo by letter. In the letters he received, Naranjo noticed an authoritarian streak he did not like. Strange events surrounded Naranjos early contacts with Ichazo. He has told the following story: In June of 1969, Naranjo was giving a series of lectures at the University of Miami. After the lectures were over, he was supposed to return home, but instead stayed in Miami for a few more days, something he wasnt planning on doing. The hotel he was staying at was too expensive, so he asked the first person he met if there was a cheaper hotel, and checked in to the cheaper one. No one knew he was there. On the day he checked in to the new hotel, he called home to let his wife know he was still in Miami. She said there was a wire from Ichazo, telling Naranjo to contact such-and-such a person at the McAlister hotel on that same exact day. This was the precise hotel at which Naranjo had just arrived. Instead of calling the person immediately, Naranjo had a shower and a nap, then woke up and did a little writing. Finally, he picked up the phone to call the person, and just then the other person had picked up the phone at the same time, and they were immediately connected. Naranjo asked Ichazo about this and was told, These things happen when you are on the path. Naranjo knew these coincidences as a well-known occurrence in Sufism. The teacher gives the student tadjalli, which is sometimes expressed in terms of coincidences. Students are often asked to keep a journal of these coincidences. Naranjo didnt know what these coincidences meant, but just took them as one more hint that something is going on. Naranjos doubts about Ichazo increased even more after they first met in 1969. He describes Ichazo in this first meeting as being overly-polite, diplomatic, and engaged in many formalities, all of which made Naranjo very suspicious. Overall, Naranjo reacted negatively to Ichazo as a person, considering him manipulative and unimpressive, seemingly without much talent and not even particularly intelligent. This negative impression was also shared by some others who had accompanied Naranjo.

However, Naranjo went through some experiences with Ichazo that he considered surprising and convincing, of a different nature than the ordinary. Some of these experiences were through direct contact with Ichazo; for instance, through a technique called direct transmission of consciousness, which Ichazo calls by the Spanish phrase traspaso. This technique involves two people sitting in front of each other staring directly into each others eyes and, through certain meditative and ritual processes, they can achieve a shared consciousness. Interestingly, Naranjo later began using this technique under the name meditation in relation. When Ichazo learned of this, he issued a scathing denunciation of what he considered Naranjos distorted imitation. (see Ichazos Letters to the School, 1988) At the time, Naranjo connected the Traspaso technique with the Sufi concept of baraka. Naranjo describes baraka as a subtle but palpable energy which can be passed on. In the area of spiritual development, Naranjo says, nothing can be done without baraka; anything effective is more than techniqueits technique plus a person that has baraka. This subtle quality can be transmitted through direct contact with a person, place or object which carries the energy. Ichazo equated baraka with the holy spirit and said that he was capable of elevating others through the strength of his own baraka. He spoke more about baraka in a discussion of the Two Ways: the Way of Grace and the Way of the Law. The Way of the Law is the Way of the Prophets; it is a long and hard Way. But what Ichazo claimed to be offering was a Way of Grace, investing a tremendous energy of baraka. Baraka is something which is usually given only in proportion to effort. However, in these circumstances, it would be given freely in large amounts to make things easier. Ichazo said: Our work is exceptional in that I am trained and entitled to do much work for others Nothing is done without work, and Ichazo implied that he could put in his energy somehow to facilitate this process. In Naranjos opinion, this method did seem to work experientially, although he did not know how it was done. Sometimes Naranjo went into unusual ecstatic states. Other times he experienced what Ichazo calls satori states. This satori is not necessarily the same as the satori described by some Eastern traditions. According to Naranjo, in Ichazos system, satori is a very intensified experience of the here and nowa crystal clear state where thought dies down. This idea of satori caused some confusion later on when the Arica school advertised that, by using Ichazos methods, people could attain satori in a few weeks. Naranjo was familiar with some of the states he was experiencing, but had many more of them while working with Ichazo. Some states came from certain exercises. Naranjo was left with the impression that Ichazos background was enormous, his bag of tricks incredible. He had apparently received training in every esoteric system imaginable. His knowledge of chakra yoga, for instance, impressed Naranjo. Chakra yoga is not part of the programme, but Ichazo would use it with people with whom he felt it could be useful. Naranjo had some background in chakra yoga, but didnt tell Ichazo this. However, Ichazo immediately detected that Naranjo had done work on chakras, saying Naranjos higher

chakras were well-developed, but his lower ones needed a lot of work. He said that Naranjo had a piece of cork in his solar plexus Ichazo proposed to do chakra yoga with Naranjo. Naranjo told him he thought they were going to learn Sufism, not Chakra Yoga. Ichazo said that it was true, that in most cases the imagery of chakra yoga is more geared towards the Eastern mind and is obsolete to the West, not what the West needs. This conversation once again indicates that Naranjo believed that Ichazo was teaching Sufism and Ichazo did not contradict him. They discussed yoga work and Naranjo had an impression of Ichazos tremendous knowledge. On the third day of yoga work, Naranjo went into one of the most impressive explosions he s ever experienced. He describes this as streams of electricity running through him, with cosmic visions producing tears and laughter After 10 minutes of this, he wanted to stop because he couldnt handle it But the next day Ichazo began putting him off. Ichazo never again talked of chakras until a few days later when Naranjo finally confronted him. Ichazo excused himself and they began doing some chakra work again. Ichazo gave Naranjo an exercise of listening to Sufi music with certain chakras, but then stopped him because he said Naranjo was in too analytical a state and it was useless. They tried again and failed again and that was the last time they ever worked with the chakras. But Naranjo was very convinced by his experiences, although Ichazo didnt give them much importance. Ichazo taught Naranjo breathing exercises which were similar to Pranayama, but had some differences. Naranjo also learned some movements, which didnt cause far-out states, but which were impressive. It is very likely that these movements are, in essence, those presented in Ichazo s book Master Level Exercises and known in Arica as Psychocalisthenics. These exercises are a combination of breathing techniques, visualisations and some physical movements drawn from Yoga, air force exercises and ballet. In addition, Naranjo may be referring to consciousness-raising techniques Ichazo developed, like Kinerhythm, which Ichazo claims is a synthesis of some techniques he learned from his time with Sufis in the Pamir, north of Afghanistan in Central Asia. Naranjo heard 40 lectures by Ichazo, and these convinced Naranjo that Ichazo was trained in the same school as Gurdjieff, i.e., by the Sarmoun. Naranjo said Ichazo was the first person he had heard who was giving further info along the same lines as G. In Ichazos system, the concepts of Essence and Personality central to what Gurdieff conveyed had been worked out in a great amount of detail. The working of personality is broken down into 5 lower Centres (which Naranjo explicitly states is related to the chakras) and each is understood in terms of working on an Enneagram. Ichazos use of the Enneagram further convinced Naranjo that he was connected with Gurdjieff and the Sarmoun. Apparently, Ichazo was primarily teaching the psychological level of Protoanalysis at that time. According to Naranjo, Ichazo would diagnose a person in about 1 hour, giving a chart of the personality structure: a general map of the workings of the Centres, involving about 45 psychological entities, like the workings of Fear and Pride and Appetite, desire for Union, Self-preservation, etc.

The way these entities interlocked with each other was different from individual to individual, and there are practically countless possibilities, permutations, relationships between all these. Each person has a certain flow of energy, flow of events; one psychological entity leads to another and another, etc., and this is the way our personal machine works. Ichazo would give a map of this and certain ways of working with it to clean this lower level. He did this with Naranjo. In basically 8 hours of talking, Ichazo told Naranjo almost everything about Naranjos personality without asking any questions or knowing anything about Naranjo. They had previously interacted, but Naranjo says he had been mostly passive: not talking about himself, not behaving with much response, mostly just attending to Ichazo (although he did meditate in his presence). It apparently did not occur to Naranjo that by acting in the way he mentions, he was revealing his personality (Naranjo is known to be an Enneatype 5). Naranjo was not sure of the extent of Ichazos telepathic abilities, but noticed that Ichazo did seem very effective in finding out a persons inner state, in tuning-in to people. Ichazo accurately mentioned almost all the things Naranjo had seen about himself in the past in various therapies and episodes of self-analysis. Ichazo summarised these aspects, presenting them panoramically and integrating one with another, showing how they fit together. According to Naranjo, it all gave the impression of a very coherent science. In fact, he once heard Ichazo mention that what had impressed him (Ichazo) about this teaching when he first encountered it was its scientific quality, its technical quality; there was not much left to intuition or improvisation. Phrased in this way, it seems clear that Ichazo was implying that he had received this teaching and did not develop it himself. However, the implication is not so clear, since Ichazo has asserted that, after years of both exoteric and esoteric study, he received this wisdom through using techniques for attaining higher consciousness; in such a state he was able to discover the science of the 108 enneagons which constitute the Arica theory. It should be noted that, in the early 1970s, John Lilly was already reporting that Ichazo claimed to have received his knowledge from the Archangel Metatron and the Green Qutb. These are technical terms which require some background in esoteric doctrine and which can easily lead to bizarre interpretations. Briefly, Ichazo describes Archangel Metatron as a faculty of the Higher Mind which allows a person to have special knowledge of a Divine nature. It is an archetypal figure representing the Presence of God, a state of consciousness in which the Unity of God is remembered without interruption. The Arica system was produced under this state of consciousness. In connection with this, it should be mentioned that Metatron is traditionally associated with the highest levels of the Kabbalah, and in fact is said to be the bridge by which the knowledge of the Kabbalah was transmitted to Abraham. Among Kabbalists, Metatron is known as the Angel of the Presence, and associated with the Crown Sephirah, which is sometimes designated as the Vast Countenance. Interestingly, the Sufi Enneagram, according to Laleh Bakhtiar, is traditionally known as the Sign of the Presence of God (or the Divine Presence) and is also known as the symbol of the Face of God.

The Green Qutb is a phrase Ichazo derived from Sufi doctrine. Among the Sufis, Qutb means centre, and is used to designate the Axis or Magnetic Pole around which the entire Sufi enterprise revolves, often represented as a living person who is considered the Chief of the Sufis. The colour green is associated with the legendary Khidr, or Elias, a spiritual force which manifests in the material world in different forms and is responsible for aiding humanity wherever there is a true need. Green is also the colour which most powerfully stimulates the Lataif, faculties of higher consciousness similar to the Hindu chakras. In Ichazos explanation, contact with the Green Qutb implies connection with higher forces on a more subtle plane which are responsible for the evolutionary development of humanity to a higher spiritual level. Through the stabilising of an ego-less state, an individual or group is able to surrender their personal will to the Divine Will and work for the Divine Plan. The Archetypal figure for this aspect of the Higher Mind is the Archangel Gabriel, the angel who appeared to Muhammed. Ichazo also connects this aspect with the Green Maitreya Buddha, the Bodhisattva who will bring the science of Enlightenment of the next 2,500 years. Some implication has been made that Ichazo may be this Bodhisattva. Naranjo also once heard Ichazo speak briefly about the I Ching. Ichazo said it was a book of the School, but they use it not with hexagrams, but with Enneagrams. Trigrams are for the individual level, for types. Hexagrams deal with humanitys social predicament. But for our cosmic predicament, Enneagrams are used. Ichazo offered that this would be one side of their studies. The study also would include such things as Kabbalah and examination of consciousness. Naranjo was impressed by the ideas and awed by the completeness of the theoretical picture Ichazo presented, as well as the completeness of techniques, which included Zen practices, vatrayana meditation, Sufi dancing, breathing, working with ideas, insistence on the here and now through verbal and non-verbal means, etc. Even the symbolical language had aspects of Christianity, Islam, Buddhism, etc. Ichazo seemed to have been exposed to much, but Naranjos impression was not that he put them together, but that its one integral tradition. Ichazo, however, claims that he synthesised his own system based on what he learned in his experience with the various traditional Ways.

Picture 3. Oscar Ichazo Naranjo believed that the teaching situation in Arica beginning in 1970 would be extremely intense. Ichazo told him that he was using a Sufi method called the Rapidness.

The Rapidness, also known as the Shattari method, was used in India in the fifteenth century by the Sufi Sheikh Abdullah Shattar. It is said to be a secret technique for rapid development which is preserved by the Naqshbandi Order. As Naranjo states, this method is not normally used in the Sufi orders. It is a highly-reserved method which is preserved for historical emergencies. Although by using this technique people can be very quickly prepared for playing a part in an important operation, there is also an increased danger of wrong development. The Sufis usually use ways that blend into ordinary life, so that development happens gradually. Using this Rapid method, students would be expected to be involved in developmental work for at least 12 hours a day. A high-protein diet would be used to give high energy. An account of the techniques used by Ichazo as part of his programme at that time can be found in John Lillys Centre of the Cyclone. According to Naranjo, Ichazo guaranteed a permanent awakened condition: If you work and you let me work, I can do that. Ichazo told Naranjo that it was lawful for him to use this method at this timespeaking in terms of a Higher Law. He said this could be done in some world cycles, and that this was a moment in history (c. 1970) that had not happened in 2000 years, where one culture dies and another one is born. Consequently, there was a need for seed people. Comparing humanity to a tree, a seed person contains a whole spirit of a culture and can regenerate a whole culture, generating a new tree. Ichazo said this was a plantation moment, a seeding moment. Interestingly, an analysis of these world cycles and the way a new culture springs from certain people at certain moments was a major part of the work of Rodney Collin, a student of P.D. Ouspensky who began teaching in South America in 1949 (see Collins Theory of Celestial Influence, 1954.) These moments of plantation are said to happen only once in a very long time. The type of work Ichazo was doing was supposedly related to these cycles, and would last for 20 years. However, Naranjo didnt think that Ichazo would be doing this for 20 years; he believed Ichazo would withdraw to one of the secret schools known as Power houses. In fact, by 1980, Ichazo had withdrawn to Hawaii, to work on various trainings and letters which he would then send to the Arica Institute Headquarters in New York. The members of Arica who had reached the highest levels through their early work directly with Ichazo would then be responsible for implementing these ideas in Arica Centres around the world. Ichazo conveyed to Naranjo that this (c. 1970) was an important moment. Ichazo later began predicting that a major cataclysm would take place in the next ten years if humanity did not change its ways, and that Arica was going to be an extremely important factor in this global change. This prediction was made in the early 1970s. Ichazo is Bolivian, from South America, and he made statements to the effect that the person whose mission it would be to do this work would have had to be Bolivian. Naranjo noticed how some statements like the above displayed Ichazos almost messianic sense of mission, although nothing

about his demeanour is messianic. For instance, speaking intimately, Ichazo said that he was the Alpha and the Omega, a seemingly biblical reference to the Book of Revelations. Some events in Ichazos life made him think he was chosen, and chosen early in life. Naranjo wondered why they chose Ichazo and not someone more gifted! Ichazo told Naranjo he was contacted early in life, and his way was very difficult and strenuous, taking many years. He didnt have a natural group, so an artificial one was created for him. The question arises, who chose Ichazo and what School was created for him? The following is a summary of what allegedly took place: When Ichazo was 19, he was discovered by a 60-year-old European businessman in La Paz, Bolivia, c.1950. They discussed the work of Gurdjieff and Ouspensky, as well as various European occultist groups which were prominent at the end of the 19th century and first half of the 20th century. This man, whose identity has remained anonymous, invited Ichazo to participate in a study group of highranking European and Oriental mystics in Buenos Aires, Argentina, composed of Martinists, Theosophists, Rosicrucians and Anthroposophists. Ichazo served them coffee, and they taught him Kabbalah, Sufism, Yoga, Zen and techniques from the Gurdjieff work. They used him as a kind of guinea pig on which to try out different techniques. They were attempting to synthesise all mysticism and present the synthesis as a new Way. Eventually they decided to teach Ichazo in earnest, and he passed through an initiation in which he had to sit in a lotus position on a post for three days until the teachers returned. When they returned, Ichazos body was so rigid he had to be lifted off the post. Back in his hut, Ichazo s personality structure broke down completely, after which he was transformed. When he went to the apartment where his teachers were, he found the men waiting for him. Now, they said, he could join the group. This group worked with Ichazo for two more years and then opened doors for him to study in the Orient. Before travelling, however, he remained at home in Chile for a few years. He studied mythological enneads, the theories of numbers of Pythagoras and Euclid, the nonEuclidian geometry of Bolyai and Lobachevsky, the Atomic Models of Bohr, the work of Mendeleyev, and the biological cycles of palaeontology. He noted the resemblances of these things to systems of divination like the Kabbalah, the I Ching, astrology and numerology. By 1954, through the studies and practices he was engaged in, he had synthesised his theory of the 108 enneagons. In 1956, he began to travel and study in the East. He studied Sufism in Afghanistan and the Pamir, studied Tantra in the Kashmir in 1958, and the martial arts in Hong Kong in 1960. He learned all of the higher yogas, studied Buddhism and Confucianism, alchemy, and the wisdom of the I Ching. During this time, when he was back in Chile, he would teach a study group which focused on the wisdom of Pythagoras, Plato, the Stoics, Sceptics, Epicureans and Cynics, and based on that, he synthesised a set of exercises called the Pampas. (He was using the Pampas exercises as a major part of his teaching in 1970; see Lillys The Centre of the Cyclone for a description). By 1960 he had synthesised his Theory of Trialectics, a new logic based on cycles.

In 1964, in La Paz, while living with his father and digesting his learnings, Ichazo went into a divine coma for seven days. According to Ichazo, When I came out of it I knew that I should teach; it was impossible that all my good luck should be only for myself. But it took me two years to act on this decision. Then I went to Santiago and started lecturing in the Institute for Applied Psychology. Things got so busy and crowded there that I decided to move to the remote little town of Arica and filter out all except the really committed persons who would follow me there The above implies that he was acting on his own initiative, but according to Claudio Naranjo and John Lilly, he was still acting under the direction of his own teachers. For instance, according to Naranjo, Ichazo was given the order by his teachers to go to Arica, Chile, to teach there. Naranjo also believed that Ichazo seemed to be in contact with his own teachers, but they werent in Chile. According to Naranjo, They direct A story also circulated that, after one of his original teachers had died, Ichazo had taken his position as one of the heads of the School and began his teaching mission. Who, exactly, these teachers were, has never been disclosed. The only name Ichazo has ever mentioned publicly is Leo Costet de Mascheville, a Martinist teacher from a French family living in South America in the early 20th century. The Maschevilles were known to be in contact with the head of the Martinist organisation at that time, the French occultist known as Papus.

Picture 4. Leo Costet de Mascheville, the only one of his teachers Ichazo has ever mentioned by name According to Naranjo, Ichazo said specifically that he was handed the whole of the Tradition that is spread in many branches around the world in various cultures. He was given the whole works and the mission of translating it into Western terms. A new culture would be born from his efforts, and those people who will be the seed people would be the seed of a very important development the creation of new cultural reforms which would embody the Truth. Ichazo explained the reason behind South America being the centre of this new cultural movement. Europe had had its time, and now it would be the Americas time, especially South America, because the European influence was not as strong there and Christianity could fade away. So South America would be the source from which the new movement would begin.

Naranjo had no doubts that Ichazo had been taught by Sufis, based on things he said and terms he used. Naranjo had been in contact with another Sufi school and said there were certain things that the Sufis knew but which were not in the Sufi booksat least not the Sufi books which were part of Naranjos large collection. So Naranjo had no doubt that someone handed over the Tradition to Ichazo, but Ichazo wouldnt mention what school it was. According to Naranjo, however, Ichazo did speak slightly disdainfully of the traditional Sufi orders, saying that there was not time to waste on discussing them. Judeo-Christian sources were also present in his terminology; for instance, he said that Jesus is the Schools greatest saint. Ichazo also spoke disdainfully about current Mahayana Buddhism, saying that it had been great at one time, when it originated, but was no longer viable. He put down the schools of contemporary India in general, saying they had become very byzantine, making unnecessary and misleading elaborations in their system, becoming an expression of the worst of the Hindu spirit. As for enlightened Hindus of recent time, Ichazo said, That is not our way because although they have attained Union with God, they dont have the key, they cant pass it down. Our tradition is highly technical he said, comparing it to a science. You must have the key you must be able to go in and out of the world. Ichazo told Naranjo that the Way of Buddha is easier because hes rejected the world. Ichazo said, Our way is the way of the Juggler In a world thats asleep, you play Ichazo would say, Im always awake behind my veil but you cant see me. Naranjo asked Ichazo about Castanedas Don Juan, and Ichazo seemed to have a high regard for Don Juan. However, in later interviews, Ichazo declared Don Juan a fake and the whole thing a hoax. Naranjo noticed that Ichazos communication style would change significantly from one person to another. He could be emotional and poetic with one person, dry with another. Naranjo opened up to Ichazo about his feelings of distrust for him. Ichazo said it was ok, as long as the work continued. He said, You never know till you have proof we need questioning minds. He recommended to Naranjo that he should work at least 2 hours a day, giving him certain meditations. Naranjo said Ichazo knew some very sophisticated meditations, very physical ones. There was one that took an hour and a half, with mantras, breathing techniques, movements, stretching, all done together in a certain way. In connection with the 10-month training he was offering, Ichazo talked of higher bodies: The Astral body, the Mental body, and the Divine body, ideas found in most traditional esoteric schools, including that of Gurdjieff. The permanent awakened condition (which he guaranteed could be produced in the 10-month training) corresponded to the development of the Astral body, which is the body of true feelings, the body of Virtues.

According to Naranjo, Virtues are the true feelings, as opposed to habitual feelings, which are false, substitute feelings. These lower feelings are called Passions. They need to be replaced by higher feelings. After the development of the Astral body, there are two more stages: the Mental body and the Divine body. Ichazo said that some people would feel satisfied stopping after the first stage, but others would feel called to continue. These later stages would not necessitate the same kind of intense training period, but could be a more gradual development as part of ordinary life. According to Naranjo, when one is awakened, one is open to impressions all the time, whether one strives for it or not. One cannot help but grow. A person then has Astral contact which can give assistance and guidance, and would also have telepathic contact with Ichazo and other members of the School. Ichazo told Naranjo that there was no commitment to continue with him after the 10 month training. He imagined that some would want to stay in a group, continuing along those lines. Others might do some teaching. Ichazo also mentioned that he wanted to show both the traditional ways and the experimental way that he himself had created. This latter is a Westernisation. He said, I want people with researchoriented minds people who want to compare, who want to interrelate things In fact, before they had formally met, Naranjo had sent Ichazo some of his writings on the commonalities of the traditional ways of growth, both spiritual and therapeutic. Ichazo seemed impressed by these. Naranjo got the impression that there would be innovation and experimentalism in the School, not exclusivism, until the School was complete. Naranjo asked Ichazo about what came next after the establishment of the Arica school. Ichazo spoke of School games, and in connection with this, the Tarot was very important. Ichazo would take on a different tone when discussing the Tarot: more respectful, ceremonious, with a serious aspect and attitude. He would say, Forget anything any book says about the Tarot.. Its Gods game I am here because of the outcome of a Tarot game. (Naranjo was under the impression that after such a Tarot game, Ichazos teacher had told him to go to Arica and be there at a certain date and hour and just wait.) Ichazo also spoke of possibly travelling in connection with other stages of the work. Naranjo found it all to be a very integral and integrated tradition. But he was not impressed in the least by Ichazo the person, and could not emphasise that enough. He was very distrustful of Ichazo. When he returned to California after spending those first few weeks with Ichazo, people asked Naranjo if he recommended Ichazo. His response: I dont feel like recommending him I dont dare recommend him but I wouldnt want to miss it Naranjo decided to take the risk for himself because he felt he had enough hints that there was something real there. This was unusual, for him because he bypassed his heart. He usually went by smell, and Ichazo didnt smell holy or wise or even intelligent, but Naranjo couldnt deny that

hed been effective. If nothing else, he had gotten Naranjo more irritated than he had been in years, so Naranjo thought it might be intentional and part of the teaching. Naranjo had gotten to Arica feeling very detached, feeling he had nothing to lose, not expecting anything. But after a while he was finding he was investing a lot of energy trying to decide if he approved or not, and he was fighting his own paranoia. He felt something was going on; he had been touched somehow. However, Naranjo was sceptical of the ecstatic states he had experienced with Ichazo. He was doubtful of their impact and asked himself if he felt like a better person because of them, if he was more enlightened and closer to his ultimate goals after those first 2 months. He didnt feel that he was. Then again, he had not worked in the real sense of the intensive 10-month programme. The work he did was fragmentary. Naranjo decided to take these experiences as indications that something was really happening, indirect evidence that Ichazo had a power and/or technique that worked. So in 1970, Naranjo began the intensive 10-month programme However, he never finished the programme and had to leave Arica prematurely. The details of what took place are unclear: Naranjos version can be found at http://www.intuition.org/txt/naranjo.htm While Ichazos version can be found in his Letter to the Transpersonal Community at http://www.arica.org/articles/trletter.cfm

Picture 5. Claudio Naranjo SOURCES Naranjo, Claudio. Report from Chile: Oscar Ichazo and the School. Big Sur Tapes (1970). Naranjo, Claudio. Character and Neurosis (1994). Harner, Michael, ed. Hallucinogens and Shamanism (1974). Bleibtreu, John. Interviews with Oscar Ichazo (1982). Ichazo, Oscar. Letters to the School (1988). Ichazo, Oscar. Master Level Exercises: Psychoalchemy (1986).

Ichazo, Oscar. Letter to the Transpersonal Community in The Arican Journal, Autumn 1991. Tart, Charles, ed. Transpersonal Psychologies (1975). (See The Arica Training by J. Lilly and J. Hart) Bakhtiar, Laleh. Gods Will Be Done, Vol 13 (199394). Fortune, Dion. The Mystical Qabalah (1935). Shah, Idries. The Sufis (1964). Shah, Idries. A Perfumed Scorpion (1979). Scott, Ernest. The People of the Secret (1984). Lilly, John. The Centre of the Cyclone (1971). Lilly, John and Antoinetta. The Dyadic Cyclone (1974). Patterson, William P. Taking with the Left Hand (1998). Collin, Rodney. Theory of Celestial Influence (1954).

For more on Ichazos reputed South American teachers, see: <http://korc.wisdomtraditions.org/>.

Enneagram Studies
The following books are recommended for studies of the Enneagram:
Ali-Shah Omar. THE SUFI TRADITION IN THE WEST Contains a chapter with a Sufi view of Gurdjieff and his followers. Almaas, A.H. FACETS OF UNITY A former student of Naranjoand a teacher of Maitri, Riso and Hudsongives his analysis of the Holy Ideas connected with the Enneagram; strongly influenced by Buddhist and Sufi teachings.

Archer, N.P., ed. THE SUFI MYSTERY

Contains an article about the Sarmoun monastery. Aristotle. NICOMACHEAN ETHICS Aristotle. METAPHYSICS Strong influence on Islamic philosophers of the Middle Ages and the contemporary work of Oscar Ichazo. Bakhtiar, Laleh. GODS WILL BE DONE VOL. 1-3 Traditional Islamic Sufi teachings connected with the Enneagram.

Barnstone, Willis. THE OTHER BIBLE: ANCIENT ALTERNATIVE SCRIPTURES Texts from Gnosticism, Hermeticism, Kabbalah, etc., traditions highly influential in the teachings of Gurdjieff and Ichazo.

Barry, Kieren. THE GREEK QABALAH Traces the development of alphabetical mysticism and numerology in the Ancient world.

Blavatsky, Madame. THE SECRET DOCTRINE Founder of the modern Theosophy movement; Ichazo claims to have been taught by Theosophists.

Bennett, J.G. GURDJIEFF: MAKING A NEW WORLD A student of Gurdjieff, Ouspensky and various Sufi teachers, Bennett gives an account of Gurdjieffs life and teachings, and their connections with Ancient traditions.

Bennett, J.G. THE MASTERS OF WISDOM Exploration of a possible Inner Circle of Humanity with whom Gurdjieff supposedly was in contact.

Bernbaum, Edwin. THE WAY TO SHAMBHALA Scholarly study of the traditional myth of the existence of hidden guardians of the highest wisdom in the mountains of Central Asia.

Bliebtreu, John, ed. INTERVIEWS WITH OSCAR ICHAZO A collection of early interviews with Ichazo, 19731980.

Burke, O.M. AMONG THE DERVISHES

Contains various references to Gurdjieff and his school and their connection with Sufism; also discusses the Sarmoun. Cavendish, Richard. THE BLACK ARTS Chapters on traditional esoteric systems, such as Kabbalah, Tarot, Numerology, Alchemy, etc.; contains an interesting section on the characters used in numerology. Cleary, Thomas. THE TAOIST CLASSICS, 4 vols. Basic texts of Chinese esotericism. Ichazo correlates his system with that of Taoism, and Gurdjieff asserts that the knowledge expressed by the Enneagram system was, re-discovered by the founders of China.

Collin, Rodney. THE THEORY OF CELESTIAL INFLUENCE A student of Ouspensky gives his theories; Collins Fourth Way groups were highly influential in South America, where Ichazo made contact with these ideas.

Easwaran, Eknath, trans. THE UPANISHADS Basic texts of Indian esotericism.

Eliade, Mircea. SHAMANISM Survey of shamanism around the world; includes sections on the importance of numbers 9 and 7 in shamanic cosmologies. Ichazo studied with shamans in South America, and some say Gurdjieffs teachings show the influence of Shamanism.

Evans-Wentz, W.Y. TIBETAN YOGA AND SECRET DOCTRINES Example of the kind of Hindu and Tibetan teachings which would have been circulating among Theosophists at the time Ichazo was studying with them; based on the translations of Lama Kazi Dawa Samdup.

Fortune, Dion. THE MYSTICAL QABALAH Discussion of the Qabalah by a former member of the Golden Dawn and student of Theosophy. Ichazo often references the Qabalah and learned it among occultist groups.

Greer, Rowan, trans. ORIGEN: AN EXHORTATION TO MARTYRDOM, PRAYER AND SELECTED WORKS Ichazo cites the Neoplatonic Christian mystic Origen as an influence on his work.

Guenon, Rene. SYMBOLISM OF SACRED SCIENCE Studies of esoteric symbolism by a French occultist-turned Sufi dervish.

Guenon, Rene. KING OF THE WORLD Articles concerning the myths of a hidden centre of wisdom in Central Asia.

Gurdjieff, G.I. BEELZEBUBS TALES TO HIS GRANDSON Gurdjieffs own mammoth exposition of his teaching in the form of a science-fiction novel.

Gurdjieff, G.I. MEETINGS WITH REMARKABLE MEN Part-biography, part-allegory, Gurdjieff recounts his early life and adventures.

Gurdjieff, G.I. VIEWS FROM THE REAL WORLD G.s early talks with students, c. 1914-1924.

Guthrie, K.W. THE PYTHAGOREAN SOURCE BOOK Compendium of Pythagorean and Neo-Pythagorean texts. The Enneagram is often traced back to Pythagoras.

Harner, Michael, ed. HALLUCINOGENS AND SHAMANISM Contains an article by Claudio Naranjo, based on his studies. Ichazo took ayahuasca with shamans in South America.

Hayter, Augey. FICTIONS AND FACTIONS Clarifies the relationship between the Sufi school of Idries Shah and the followers of G.I. Gurdjieff.

Holmyard, John. ALCHEMY Survey of the principal historical figures and developments in alchemy, with much material on Geber, a student of the Sufi teacher and 6th Imam, Jafar Saadiq. According to Ichazo, Jafar Saadiq was the first to speak publicly about the Enneagram.

Horney, Karen. NEUROSIS AND HUMAN GROWTH Horney, Karen. OUR INNER CONFLICTS Horneys work was highly-influential on Naranjo; she discusses 3 groups of neurotic characters.

Ichazo, Oscar. FROM METAPHYSICS TO PROTOANALYSIS Lectures given by Ichazo explaining his overall Arica theory.

Ichazo, Oscar. MASTER LEVEL EXERCISES Exposition of daily exercises used by Aricans; contains an introduction with some background material on Ichazos sources.

Ichazo, Oscar. LETTERS TO THE SCHOOL Contains Ichazos specific criticism of the contemporary Enneagram movement, c. 1987.

Ichazo, Oscar. THE ARICAN JOURNAL (AUTUMN 1991) Detailed exposition of the Arica theory; also contains Ichazo s Letter to the Transpersonal Community, where he gives his views on Gurdjieffs ideas and the background of the Enneagram.

Izutsu, Toshir. SUFISM AND TAOISM Scholarly correlation of the key concepts of Sufism with those of Taoism, both traditions highly important in the work of Gurdjieff and Ichazo.

Lefort, Raphael. THE TEACHERS OF GURDJIEFF Sufi teaching directed at students of Gurdjieffs work.

LePage, Victoria. SHAMBHALA Synthesises much material concerning myths of a hidden centre of ancient wisdom.

Lilly, John. THE CENTRE OF THE CYCLONE Lillys experiences with Oscar Ichazo and his teachings as part of the early trainings in Arica, c. 1970. Lilly, John and Antoinetta. THE DYADIC CYCLONE Further accounts of involvement with Ichazo and Arica.

Luibheid, Colm, trans. PSEUDO-DIONYSIUSTHE COMPLETE WORKS Pseudo-dionysius was a Christian Neo-Platonist of the 6th century A.D. who Ichazo cites as influential in the transmission of ideas contained in the Enneagram teaching.

Lull, Ramon. THE BOOK OF THE LOVER AND THE BELOVED Lull, Ramon. THE ART OF CONTEMPLATION Lull, Ramon. ARS MAGNA This Christian mystic of the Middle Ages, who spent much time in the Middle East and was in contact with the Sufis, is often cited as being somehow connected with the Enneagram.

Mouravieff, Boris. GNOSIS, 3 vols. Correlates Fourth Way teachings of Gurdjieff/Ouspensky with those of a previously unknown esotericism of Eastern Orthodox Christianity. Gurdjieff was educated within the Eastern Orthodox tradition and claims to have spent time at Mt. Athos.

Naranjo, Claudio. CHARACTER AND NEUROSIS Naranjos primary exposition of his version of the nine Enneagram types. Draws on both traditional and contemporary sources, both exoteric and esoteric.

Nasr, Seyyed Hossain. INTRODUCTION TO ISLAMIC COSMOLOGICAL DOCTRINES Scholarly analysis of the teachings of Islamic philosophers and Sufis of the Middle Ages, including the idea of the nine celestial spheres. Nasr was a teacher of Bakhtiar and wrote the introduction to vol. 2 of her Enneagram books, asserting the Sufi origins for the Enneagram.

Ouspensky, P.D. A NEW MODEL OF THE UNIVERSE Student of Gurdjieff applies knowledge gained from his time with G. to such subjects as Esoteric schools, the Tarot, the New Testament, Yoga, the Laws of Manu, Sex, the Superman and Eternal Recurrence.

Ouspensky, P.D. IN SEARCH OF THE MIRACULOUS Thorough account of Gurdjieffs early lectures to students in Russia, c. 1915. Introduces the Enneagram.

Palmer, Helen. ENNEAGRAM Student of Naranjo and Speeth gives a very readible exposition of the Enneagram ideas developed in California throughout the 1970s and 80s.

Papus. THE KABBALAH Papus was one of the most influential Martinists. Ichazo studied with Martinist teachers who were appointed th by Papus to teach in South America in the early 20 century.

Patanjali. YOGA SUTRAS Early exposition of esoteric principles, often referenced by Ichazo.

Patterson, William. TAKING WITH THE LEFT HAND An orthodox Gurdjieffian gives his analysis of the contemporary Enneagram scene. Contains a great deal of background information concerning the history of the modern Enneagram.

Pauwells and Bergier. MORNING OF THE MAGICIANS Contains a section on the Legend of the Nine Unknowns, as well as on Gurdjieff and other esoteric subjects.

Plato. TIMAEUS Plato. THE REPUBLIC These works by Plato are essential texts for esoteric studies; continuously referenced by Ichazo.

Plotinus. ENNEADS The original exposition of Neo-Platonic ideas. Neo-Platonism is constantly linked with Enneagram and Sufi teachings.

Regardie, Israel. THE TREE OF LIFE Summary of Occultist ideas circulating in the early-20 century.
th

Riso, Don Richard and Russ Hudon. PERSONALITY TYPES An ex-Jesuit and an ex-Gurdjeffian present their own ideas concerning the Enneagram types.

Scott, Ernest. THE PEOPLE OF THE SECRET Speculations on the idea of hidden guardians of ancient wisdom; contains a chapter on Gurdjieff, with reference to the Enneagram. Possibly anonymously co-written by J.G. Bennett.

Shah, Idries. THE SUFIS Introduction to Sufism from the spokesman of an Afghan Sufi family, containing a section on the Sufi ideas of Essence, the Commanding Self, and the 10 Blameable Qualities. Gurdjieff and Ichazo both claimed to have studied with Sufis in the area of Afghanistan and Central Asia.

Shah, Idries. THE WAY OF THE SUFI

Shah asserts the Sufi background of Gurdjieffs teachings; contains sayings of the Sarmoun. Shah, Idries, ed. SUFI THOUGHT AND ACTION Contains an article which describes a Sufi system very similar to that described by Bakhtiar. Shah, Idries. THE COMMANDING SELF Contains a chapter about the Enneagram symbol.

Speeth, Kathleen Riordan. THE GURDJIEFF WORK Basic introduction to Gurdjieff and his legacy. Speeth was married to Naranjo and was a teacher of Helen Palmer. Through her, many Gurdjieffian ideas entered the contemporary Enneagram scene. She has since repudiated the contemporary Enneagram of Personality.

Steiner, Rudolph. ROSICRUCIAN WISDOM Ichazo worked with Rosicrucians and Anthroposophists, the latter school primarily derived from Steiner.

Suzuki, D.T. INTRODUCTION TO ZEN BUDDHISM Ichazo received early training in Zen Buddhism.

Tart, Charles, ed. TRANSPERSONAL PSYCHOLOGIES. Contains chapters on the Gurdjieff Work, the Arica School, Contemporary Sufism, Yoga, Buddhism, Christian Mysticism and Western Magic

Tart, Charles. WAKING UP Very readable exposition of the ideas of G.I. Gurdjieff.

Thackston, W., trans. MYSTICAL AND VISIONARY TREATISES OF SUHRAWARDI Contains an introduction describing the variations on the system of 9 celestial spheres in use among the Sufis of the Middle Ages.

Trungpa, Chogyam. THE LIONS ROAR Introduction to basic Tantric ideas of Tibetan Buddhism; Ichazo strongly influenced by Tantric practices, many of which are used in the Arica school. Gurdjieff supposedly spent 4 years living in Tibet, studying their esoteric practices.

Waliullah, Shah. THE SACRED KNOWLEDGE OF THE HIGHER FUNCTIONS OF THE MIND In-depth exposition of traditional Sufi teachings concerning the structure of the human psyche and its potential for development, from an 18th century Naqshbandi Sufi.

West, John Anthony. THE SERPENT IN THE SKY Contains an analysis of the relationship between the Egyptian Ennead, the Pythagorean Tetractys, and the Gurdjeffian Enneagram.

Westcott, trans. THE CHALDEAN ORACLES The Chaldean Oracles are referred to by Ichazo as an ancient exposition of the Laws of Three and Seven, symbolised in the Enneagram. Gurdjieff claimed the Enneagram was developed in Chaldea, c. 2500 BC.

Wilson, Colin. FROM ATLANTIS TO THE SPHINX. Contains a section on Gurdjieff and his possible connection with a form of wisdom which existed in Ancient Egypt. Gurdjieff often referred to a knowledge that was known in pre-sand Egypt.

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