the enneagram

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None of us has a firm grasp on the nature of reality. Most of us don’t 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 types—essentially nine ways of
being. Often called “fixations,” these nine ways of being can show us what it is that we don’t readily
see in ourselves—ways 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

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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
One’s 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 world’s 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 One’s perfectionism is more than a quirk; it is a central
compulsion, and while it may not extend to all areas of the One’s 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 One’s 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 One’s 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 One’s
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 One’s 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 One’s superego
is already over burdened, awareness of anger is usually vigorously repressed from consciousness.
Others may be very much aware of the One’s anger, even as the One vehemently denies its existence
through clenched teeth. (Introspection, especially in this regard, does not tend to be the One’s
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 One’s 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 don’t 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 One’s 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 shouldn’t 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 naïveté 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
don’t 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 “integer”—the 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 O’Connor, George Bernard Shaw, Samuel Johnson and Noam Chomsky.

It is not uncommon for Ones to be drawn to politics—Al 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 Peck’s 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,
Dostoevsky’s 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 Austen’s 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,” according 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
Ones—consider Plato in this regard—want 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 Eight’s 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 parent—specifically 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 other’s 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 Two’s 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 Two’s 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
everyone’s birthday—they 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 reunions—they 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 don’t 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 Two’s 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 don’t 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 contrary—and 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 Two’s underlying programme is “to give in order to get,” the
ego most in need of flattering here is actually the Two’s. Being unlovable is the Two’s 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 self-
deception 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 the 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 Two’s
life will often be very much aware that the Two’s giving is not entirely selfless. The truth is that the
Two’s 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
Christianity’s 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 don’t 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 Jesus’s 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 everyone’s 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.
Comedian—Wayne Brady.

Fictional examples include Sesame Street’s, Big Bird, Star Trek’s 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 self-
effacing 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 don’t 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 job—check, attractive
spouse—check, beautiful children—check. 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 façade, 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 Three’s 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 doesn’t 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
become—virtually all of us that is. The primary types of the Enneagram—Three, 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, who’s 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 mid-
life 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 threes—Tom 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 baseball’s 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 Trek’s 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 self-
consciousness and are unlikely to mistype as Threes. Threes have an exuberant self-confident belief
in their own abilities that doesn’t 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 Four’s sense of self, and functions as the basis for the Four’s
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 self-
consciously 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 construct—something 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 Four’s own original stamp and will be
an expression of the Four’s 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 Four’s
own personal ideal. This sense of perpetually “falling short” contributes to the Four’s sense of
inadequacy, as Fours feel that they are not only unable to live up to society’s ideal but to their own
individual ideals as well. This dynamic of striving and falling short is at the core of the Four’s 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 Four’s 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
Four’s emotional sensitivity, contributes to the Four’s 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 heart’s 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 Four’s 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 Four’s life are frequently unaware of the inner chain of connections
which has given rise to the Four’s 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 Four’s 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 Four’s 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 Four’s envy can take a nasty turn as unhealthy Fours tend to project their self-
loathing 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 Four’s intimates to withdraw, the Four’s 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 self-
acceptance, 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 self-
absorption.

Type Exemplars

Existential Philosophy is attractive to many Fours and several of the most significant Existentialist
writers have been Fours: Søren Kierkegaard who searched for a truth that was “true for him” was a
Four, as were Albert Camus and Fyodor Dostoyevsky. Dostoyevsky’s “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
they’re my best friends but they made me feel a mixture of shame and awe. There’s 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 they’ll have a traumatic experience. Freaks were born
with their trauma. They’ve already passed their test in life. They’re 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. Nin’s 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 Jar’s Esther Greenwood, Anna Karenina, and Blanche du
Bois.

Possible Mistypes

Fours and Ones are both oriented towards an ideal, although the One’s ideal generally has a moral
torque whereas the Four’s 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 doesn’t 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 can’t 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 one-
liners, but sometimes by way of diatribes or verbal dissertations.
Others in the Five’s 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 don’t 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 Five’s 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 don’t understand.” Fives are also afraid of being intrusive.
As Five’s 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 Five’s life.

Fives don’t 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 Five’s 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 Beauvoir—to 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 O’Keefe 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 him—so, 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
O’Connor 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, Dostoevsky’s Ivan Karamazov, Star Trek’s Data, (but
not Spock who was a One), the X Files’ Fox Mulder, House’s 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 don’t 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; Nietzsche’s 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 Five’s physical
presence—some 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 Six’s tendency towards
distrust and suspicion works against any sort of faith in authority and often even presents as anti-
authoritarianism. 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 loyalties—loyalties 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 selflessly—without 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 “devil’s 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 Six’s interlocutor to clarify his or her position
or to seek common ground with the Six. Other times however, it only serves to turn the Six’s
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 Six’s 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 isn’t 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 Six’s 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, it’s 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, it’s 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 Six’s 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
“hero’s 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
kinfolk—and 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 Testament’s “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 Gurdjieff’s 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
aren’t 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 self-
absorbed; 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 Six’s 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 don’t 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 moment’s 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 don’t 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 Seven’s 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 ability—smart 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 things—shopping, 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 society’s 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 don’t 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 don’t 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 self-
centred, 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 don’t 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 Seven’s 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. It’s 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 expansive—glittering 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 Sevens—Jon 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 O’Brien.

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 1960’s 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 Tiffany’s, 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 self-
constrained 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 Seven’s life, however, ought to reveal the pattern of seeking distraction by way of
engaging others. The Five’s 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 don’t 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 Eight’s 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, free-
lancers of all sorts, and even outlaws—those 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 Eight’s fear of being controlled. Thus, intimate relations are often
the arena in which the Eight’s 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 Eight’s 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 Eight’s loneliness can only be assuaged by finding an equal, the Eight’s 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 Eight’s 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 Gurdjieff’s students, J.G. Bennett,
noted that at the end of his life, Gurdjieff’s face wore the saddest expression he had ever seen.
(Perhaps it looked something like the face of Johnny Cash as he sang Trent Reznor’s “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 Eight’s way might have to be sacrificed to the Eight’s ambition. Healthy Eights
however develop a generosity of character which is almost the direct opposite of the unhealthy
Eight’s 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 it
—rather than the need to “take in,” the lust of type Eight manifests in the need to push outwards- to
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 receiving—when
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 Eight’s
often strong connection to Five. Gurdjieff’s 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 Eights—Alexander, 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 world’s 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 Johnson’s biography illustrates enneatype Eight’s 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, it’s not as important as what you can read
in his eyes”--and to read between the lines: more interested in men’s weaknesses than in their
strengths because it was weakness that could be exploited, he tried to teach his assistants how to
learn a man’s weakness. “The most important thing a man has to tell you is what he isn’t telling you,”
he said. “The most important thing a man has to say is what he’s 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. “That’s why he wouldn’t let a
conversation end.” Busby explains. “If he saw the other fellow was trying not to say something, he
wouldn’t let it (the conversation) end until he got it out of him.” And Lyndon Johnson himself read
with a genius that couldn’t 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 man’s
individual price and the commodity he preferred as coin.” He read with a novelist’s sensitivity, with
an insight that was unerring, with an ability, shocking in the depth of its penetration and perception,
to look into a man’s heart and know his innermost worries and desires.” (From Robert Caro’s 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 Black”—Johhny 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: Plato’s 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 Eight—Rudi 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 Eight’s 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 of
“going with the flow.” They intuitively know how to wait for the openings so that they can slip
effortlessly into the stream. Nines don’t 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 Nine’s
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 America’s 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 Nine’s 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 one’s 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 Nine’s 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 don’t 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 don’t 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 Nine’s core issues tend to manifest most profoundly in the context of
intimate relationships. It is here that the Nine’s 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 partner’s 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 Nine’s 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. Nine’s 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 Nine’s 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 Nine’s 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 that—a 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
Nine’s 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 personality’s
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 Jesus’s 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 Nine’s 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 Tolkien’s Lord of the Rings, as well as the author of
that book and its sequels, and the director of the films—Peter Jackson. Also, J.K. Rowling’s 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 Nine’s 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 element—
the 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 One’s second most utilised instinct is the sexual instinct, she will be called a
self-pres/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 don’t 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 self-
awareness.

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, dependent—when 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
Instincts—Self-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 anti-
pheromone. This works like a screening function in the mating process. People typically have a strong
reaction one way or another towards Sx’s, and vice versa.

Self-pres people instinctively avoid certain foods and environments, and are likewise drawn to those
things that nourish and sustain them. Sp’s 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.
Soc’s 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, don’t 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 they’re 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 other’s buttons, especially those resistant
to their modes of expression. It’s not uncommon for them to have a pet social, political or spiritual
cause which they’re 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 O’Connor, 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 society’s 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 -variant’s 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 sphere—the “social
climber.”

Examples of so/sp: Hillary Clinton, Bill O’Reilly, 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 type’s motivation is to
create lasting connections with those they are interested in—the “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 don’t 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 that’s 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 One’s 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 i’s. 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 it’s 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. It’s 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 everyone’s 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 aren’t 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 aren’t 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 don’t 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 One’s 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 aren’t met, you’ll 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. It’s 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 Eight’s 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 One’s 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 can’t 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 don’t even see that they are manipulating others, because they
just can’t accept that they don’t deserve to be loved. Deep down, the hurt and fear of type Two is
that they aren’t lovable, but pride blinds them, and the ego’s 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 kindness—gifts, 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 it’s 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 aren’t going as the Two would like. When their attempts to give love don’t 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 Two’s 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 friends—usually 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 can’t 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 subtype—the 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 Three’s 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 self-
pres/soc Threes. When healthier, this subtype comes to the realisation that all of their hard work
won’t 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
individual’s 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 Three’s 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 type’s need for intimacy and intensity.
Being social types, however, this subtype of Three can mimic a sexual variant’s 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 self-
preservation 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. It’s 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 don’t 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
Three’s 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 person’s 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 Four’s
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 Four’s sense of being “different from”
or “other than.” The Four’s need to establish a separate identity conflicts with the social instinct’s
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 subtype’s 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 don’t 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 people’s 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 can’t
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 doesn’t 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 self-
preservational 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 self-
pres/social, but it doesn’t 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 instinct’s 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 doesn’t 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 don’t 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 don’t 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 doesn’t 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
intense—until 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 self-
pres/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. It’s not so much that they can’t be counter-phobic; it’s 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 other’s intentions. It’s 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 don’t
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 doesn’t
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. It’s
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 one’s
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 isn’t as noticeable with the sexual variant of type Six, especially when the self-pres instinct is
last. The typical things we associate with anxiety aren’t 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 don’t 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 Seven’s 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 don’t come to
fruition. This doesn’t stop them however from forging ahead and moving onto the next grand
scheme. The self-pres/social Seven’s 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 isn’t 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 don’t have themselves. This eventually leads to trouble if the soc/sexual
seven doesn’t realise that responsibility for his or her own life can’t be transferred to another. It’s
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 Seven’s
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 don’t want at the same time to lose
their freedom. When unhealthy, they can be very selfish in these relationships, things become one-
sided in a way that favours the interests of the Seven.

The sexual/self-pres Seven’s 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 aren’t 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/self-
pres. 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 aren’t 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 don’t 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 self-
pres/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 aren’t 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 aren’t 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 self-
pres/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 don’t 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/self-
pres 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 everyone’s
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 isn’t afraid to go after what they want in life.
The fixation on lust and the emphasis on control combine with great intensity. At times, it’s 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 it’s just not worth it. This subtype is usually very deliberate and methodical in
their speech. They sometimes get frustrated because they don’t 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 passive-
aggressive 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 self-
pres/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 Nine’s
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 “everyone’s friend.” The social/sexual energy combines with the Nine’s 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 fashion—they 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 self-
preservational needs in favour of the intensity of their sexual instinct’s 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 One-
like 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 Gurdjieff’s 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 Ouspensky’s 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 Unity—that is, the unity of all things; unity in
diversity.

3. 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.

4. 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 person’s higher
 centres of consciousness, and cannot be truly understood through the ordinary, subjective
mind.

6. Symbols were designed for the higher intellectual centre, and myths for the higher emotional
centre.

7. Two important verbal formulas are given:

“As above, so below”—which emphasises the correspondence between the microcosm and the
macrocosm—found in the Emerald Tablet of Hermes Trismegustus.

“Know Thyself,” found in the Temple of Apollo at Delhi and popularly associated with Socrates.

8. 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.

9. 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)

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 knowledge—“only there do they exist”—but 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 1–10.

*************

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 intervals—retardations 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 octaves—that 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 one’s 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 process—connect 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.

9—do
1—re
2—mi
3—interval
4—fa
5—sol
6—interval
7—la
8—si
9—do

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 do’s 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 connecting—by straight lines—the 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 Ouspensky’s 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 philosopher’s 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 material—purported to be a lecture given by Gurdjieff in 1916—can

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, Ichazo’s “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 Tart’s
“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 Ichazo’s 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 Ichazo’s 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 Ichazo’s 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
article’s author.

********

According to Ichazo, the personality of a human being is made up of Nine Constituents which are co-
dependent 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 one’s 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 non-
attached. 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 Gurdjieff’s 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 one’s 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 organism’s 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 Ego-
Resentment. 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 (Ego-
flattery), 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 Ego-
go), 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 know-
how 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 Ego-
Planning, 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 Over-
Observer (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 “I”’s 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 state—which is the habitual terrestrial condition of

humanity in general—the 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 “brains”—physical, emotional
and intellectual—which are misused, undisciplined and in conflict with one another. Gurdjieff asserts
that we have multiple “I”’s 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 types—physical, emotional and mental
—into 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, Ichazo’s 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 Ichazo’s 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 one’s gender identity and one’s 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 Ichazo’s theory of the Domains may provide more insight into the way the Ego-
fixations 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 Ichazo’s 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 Ichazo’s theory, the differences that can be seen
among people—their “personalities”—are 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 one’s “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 mind’s 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 Obsessive-
Compulsive 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 Reality—the 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 MMP’s 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 Ichazo’s system, by using techniques and meditations for minimising one’s attachment
to—and identification with—the 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 Ichazo’s 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

 GOD’S 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 don’t 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 Ayahuasca—a hallucinogenic concoction used by South American shamans—can be
found in Hallucinogens and Shamanism, ed. by Michael Harner (1974).

Under the influence of these psychedelics, several of Naranjo’s patients—many of them very
educated, intelligent and talented people—reported intense, life-changing experiences of “complete
integration” and “total centeredness,” experiences which they were never able to recapture—until
some years later, that is, when they met Ichazo.

It is interesting to note here that some of Oscar Ichazo’s 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 life-
long feelings of anxiety had disappeared and he was—purely incidentally and without any intention
on his part—having 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 Gurdjieff’s 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 Naranjo’s 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 wasn’t 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 didn’t know what these coincidences meant, but
just took them as one more hint that “something is going on.”

Naranjo’s 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
other’s 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
Naranjo’s distorted imitation. (see Ichazo’s 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
technique—it’s 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 Naranjo’s 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 Ichazo’s system, “satori” is a very intensified experience of the
here and now—a crystal clear state where thought dies down. This idea of satori caused some
confusion later on when the Arica school advertised that, by using Ichazo’s 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 Ichazo’s 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 didn’t tell Ichazo this. However,
Ichazo immediately detected that Naranjo had done work on chakras, saying Naranjo’s 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 Ichazo’s 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 couldn’t
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 didn’t give them much importance.

Ichazo taught Naranjo breathing exercises which were similar to Pranayama, but had some
differences. Naranjo also learned some movements, which didn’t 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 Ichazo’s 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. Ichazo’s 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
Naranjo’s 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 Ichazo’s telepathic abilities, but noticed that Ichazo did seem
very effective in finding out a person’s 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 1970’s, 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 Ichazo’s 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 humanity’s 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 Naranjo’s impression was not that
he put them together, but that it’s 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 Lilly’s “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 time—speaking 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 Collin’s “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 didn’t 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 1970’s.

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 Ichazo’s 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 Ichazo’s 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 didn’t 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 high-
ranking 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, Ichazo’s 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 non-
Euclidian 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 Lilly’s 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 weren’t 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 books—at least not the Sufi books which were part of
Naranjo’s large collection. So Naranjo had no doubt that someone “handed over the Tradition” to
Ichazo, but Ichazo wouldn’t 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
School’s 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 don’t have “the key,” they can’t 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 he’s rejected the world. Ichazo said,
“Our way is the way of the Juggler… In a world that’s asleep, you play…”

Ichazo would say, “I’m always awake behind my veil but you can’t see me.”

Naranjo asked Ichazo about Castaneda’s 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 Ichazo’s 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 research-
oriented 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.. It’s God’s game… I am here
because of the outcome of a Tarot game.” (Naranjo was under the impression that after such a Tarot
game, Ichazo’s 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 don’t feel like recommending him… I don’t dare
recommend him… but I wouldn’t 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 didn’t “smell” holy or wise or even intelligent, but Naranjo couldn’t deny that
he’d 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 didn’t 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:

Naranjo’s version can be found at http://www.intuition.org/txt/naranjo.htm

While Ichazo’s 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. God’s Will Be Done, Vol 1–3 (1993–94).

 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 Ichazo’s 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 Naranjo—and a teacher of Maitri, Riso and Hudson—gives 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. GOD’S 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 Gurdjieff’s 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, 1973–1980.

 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; Collin’s 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 Gurdjieff’s 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. BEELZEBUB’S TALES TO HIS GRANDSON

—Gurdjieff’s 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

—Horney’s 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
Ichazo’s sources.

 Ichazo, Oscar. LETTERS TO THE SCHOOL

—Contains Ichazo’s 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 Gurdjieff’s ideas and the background of the Enneagram.

 Izutsu, Toshirō. 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 Gurdjieff’s work.

 LePage, Victoria. SHAMBHALA

—Synthesises much material concerning myths of a hidden centre of ancient wisdom.

 Lilly, John. THE CENTRE OF THE CYCLONE

 —Lilly’s 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-DIONYSIUS—THE 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

—Naranjo’s 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 Gurdjieff’s 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 1970’s and ’80’s.

 Papus. THE KABBALAH

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

 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 Gurdjieff’s 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 LION’S 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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