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Personality Type One

By Bonnie and Don Fowke

The core of One is a striving to do things right. This focus of attention represents a strategy to avoid criticism and punishment for being wrong. The attention to correctness is supported by a range of tactics which give the One its distinguishing characteristics: perfectionistic, detail-oriented, critical of self and others, continuously striving for improvement, moral, honest and truthful.

Tactics supporting the drive to get things right include comparative thinking, comparing One's own actions and thoughts with those of others; continuous evaluation of One's own position against that of others, which is sometimes described as criticality -- a sharply critical view of both self and others. Driven by "shoulds" Ones are seen to be uncompromising about standards of behavior and contrary patterns of behavior are seen to be wrong. Ones are rigid about standards and rigid about correctness. Frustration and pressure leading to anger can build when correct standards exceed the resources available to achieve them. This pressure may surface visibly in anger which is outside a One's awareness. All these tactics are in support of getting something done right and the need to be right.

As leaders, Ones establish a strong ethical basis for action. They organize in ways which ensure that thorough review of decisions is made before they are taken to minimize the possibility of error. They operate with a style that favors a place for everything and everything in its place, sometimes with an aesthetic quality to the neatness which results. Ones can be loyal workers and team players where group effort is devoted to appropriate goals and correct action. Their focus on correctness ensures a constant search for improvement, much in line with the drive to improve quality in modern organizations. As both leader, co-worker and employee, the One's drive to get things right results in loyalty, persistence, determination and drive. While Ones value structure, order and precision, they are capable of flexibility, sharp changes in direction, and compromise where such is consistent with achieving a superordinate goal which is "right". The same attention to right action can lead to agonizing over decisions where the correct path is not clear.

This picture of One is more or less shared by Enneagram students.

In organizations, Ones are valued recruits. Discerning managers recognize that the One point of view propels a natural motivation in the search for continuous improvement. He or she will take pleasure in doing good work, and assuring the highest quality. The One is also independent, relying on internal judgments of performance. This orientation supports today's management emphasis on quality circles, self directed work groups and empowered teams. Indeed, savvy managers are learning to salt work groups with Ones, who work well in a collegial environment and inspire co-workers to strive for perfection in output. The One employee can be relied upon to be responsible and to work diligently and tirelessly in pursuit of organizational goals which are shared by the One employee.

Indeed the One will put aside his or her own needs in striving to meet the demands of the common objectives. This pattern of denial of own needs can lead to smoldering resentment and outbursts of anger, apparently unrelated to the triggering provocation. Managers who understand Enneagram dynamics will look through the anger, coaching the One employee to identify and attend to unmet personal needs.

As managers, Ones are rational and reasonable. They value an environment which is just and fair, and will take a balanced view in mediating conflicts. Highly principled, the One manager will support a "values-based" environment, ensuring an ethical approach to employees, customers, suppliers and other stakeholders.

In top executive roles, Ones are more common in scientific organizations, reflecting the affinity of the One's perfectionism with the discipline of the scientific method. Ones also appear as leaders in family businesses. In both cases, they instill an organizational culture featuring ethical conduct, quality and excellence.

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Personality Type Two

Two: The Journey Toward Unconditional Service
By Joyce D. Piecuch

Ahh, the Two! Soft, sweet, gentle, caring person. Twos warm the hearts of those of us who are blessed with their friendship. Their exquisitely sensitive emotional radar seems to detect the slightest need forming in the web of our relationship and they quickly respond to address that need. How wonderful it is to be so nurtured and appreciated.

Characteristically, Twos are kind, caring, gentle, sweet, warm, and happy. For the Two, relationship is the most important area of life. It is through relationship and bonding and connecting that potentials are nourished, needs are met, love is exchanged and cares are abated. They know and easily respond to the needs of others, often before the other person is consciously aware of having a need. By addressing that need, they build the connective infrastructure of relationship. Emotional life is paramount, and mental and cognitive functioning are less important, in the inner experience.

The Two's self-image and self -identity are closely linked to connection with others. Their exquisite radar for the wants and needs of others blinds them to their own wants and needs. Their generous nature with others seems to be withheld from themselves. Their attunement to emotional tone is often blocked when directed to their own emotional needs. It is not an easy thing for Twos to recognize their own needs - they truly believe that their denial of self-need is a generous, selfless act of kindness toward others. There is pride in feeling indispensable to the relationship, the institution, the world.

Twos' derive a sense of power and protection from their personal role in relationships. Beneath the surface, a Two can have manipulative characteristics, a kind or round-about manner, because Two's deeper personal agenda is hidden from others and, often, from the self.

At the core of Two, there is a feeling that their own love and relationship needs will not be met in the natural process of life. As a compensation, there develops a strong ,unconscious focus on attending to the needs of others and pleasing them, with the hope and expectation of receiving love and approval from others in return. This pattern may have developed early in life as an emotional survival mechanism and, as a result, may be deeply embedded in the psychological structure. When survival depends on focusing on the needs of others, suppressing awareness of one's own, sometimes-competing needs supports that behavior.

The repression of one's own needs does not make those needs go away. The suppressed needs of the Two are noticed in the other person or projected onto them. Then the Two attempts to meet those needs of the other in hopes that the other will reciprocate and attend to the Two's corresponding need. When the other person meets the unspoken need of the Two, the Two feels validated and loved. Twos accept the help as it is offered and enjoy the attention, affection and affirmation. However, if the other person attempts to address the issue(s) underlying the need, Twos may feel threatened and attempt to turn the attention away from themselves and back onto the other. There is an underlying fear that as others see more deeply into Twos' repressed self , Twos will appear more unworthy, undeserving, or unlovable. In this manner, Twos avoid true intimacy. Pride in being self-less becomes reinforced over and over again. This encourages the maintenance of the Two's particular psychological block.

A Two can be artful in the manipulation of another's emotions. But if Twos' conduct does not produce the hoped-for positive payback, they may turn to accusation or confrontation until they can get satisfaction. Their behavior can become quite aggressive for, in their eyes, connection through unpleasant interaction is considered better than withdrawal. Twos can manifest denial of their negative feelings and have a great deal of difficulty in seeing or acknowledging their shadow side.

The Spirit's Search for Expression
If we move to the view of personality as a mechanism to further our human evolution, we may be able to see a greater purpose behind our daily struggle at the personal level. The Two's pattern of giving to get is a worldly version of the Two's greater life purpose of unconditional love expressed through service. This service transcends the personal; it is a universal element in assisting humankind. It may take an individual expression but it has a higher motivation.

Suppose that unconditional love expressed through service is the greater calling for the Two. And suppose that, in Twos' attempts early in life to meet that call, they are dissuaded by family, friends and society. Does the call die? I don't believe so. I believe that in the very core of the Two is a call to deliver a very special and unique gift of love and that the call never stops. Consequently, Twos are pulled by a desire to express this love and every fiber of their being organizes around that principle. But due to the external limits placed upon the Two, he or she has had to develop indirect avenues for fulfilling his or her calling. The indirect route to self-fulfillment becomes so internalized that Twos often lose sight of their true self. Later self-development can bring an awareness of personal needs, and a new understanding of how personal needs can be met in harmony with a greater purpose. Rather than viewing Twos as manipulating and indirectly self-serving, we might be better served to view them as the bearer of a priceless gift who have somehow lost their compass, yet who continue to strive, across their lifetime, to deliver the gift of unconditional love through service.

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Personality Type Three

Three: The Effective Person
By Jerome P. Wagner, Ph.D.
Wagner Enneagram Personality Style Scales

Core Value Tendency: THREES are attracted to and value efficiency, industriousness, competence. They want to be productive persons, seeking to make the world a more efficient place to live in. Bringing projects to completion, accomplishing goals, working effectively is what life is about. The cosmos is an orderly harmonious system and THREES work to keep it running smoothly.

Adaptive Cognitive Schema: Hope is the principle and attitude THREES have to keep them living in the real world. Hope believes the cosmos works effectively within and according to its own laws. It will continue to run smoothly even when THREES are not working. Entropy won't occur the instant THREES take time off. The most effective way to function is in harmony with these natural, personal, and social norms and processes.

Adaptive Emotional Schema: The state that accompanies THREES objective paradigm is truthfulness, the acceptance and expression of their inner self as it actually is without covering, exaggerating, or marketing it with external images, roles, and personas. THREES remain true to themselves and their commitments vs assuming whatever appearance they believe will make them look successful in the eyes of others.

Adaptive Behavioral Schemas: THREES have a natural organizational ability, easily assessing a situation, setting goals, and working efficiently and single mindedly toward them. They know how to get things done. They are optimistic, enthusiastic, and self confident. THREES are motivated and motivating. Being good salespeople, they intuitively know how to present themselves and their product. They can translate ideas into workable saleable systems. They are good team people and effective managers. They are pragmatic and can compromise to get projects on line and accomplished. They have the ability to sense what others want and expect from them and can adapt to fit that image thereby winning people over to their side.

Maladaptive Cognitive Schema: When THREES exaggerate their efficient qualities, they over-identify with the idealized self image of I am successful. To compensate for their maladaptive belief that they are failures and will be rejected, they become over-programmed, overly efficient, and can become workaholics.

Maladaptive Emotional Schema: Perceiving themselves as successful entrepreneurs, THREES believe they are above normal protocols and are not constrained by the laws and conventions that others live by. They deceive themselves and others into believing how successful they are. Their energy goes into their image, their public self, the persona they think others want them to be. Over identifying with their roles and projects, they convince themselves this is who they really are.

Maladaptive Behavioral Schemas: Perceiving the world as disorganized, and presenting themelves as efficiency experts, THREES become workaholics, falling into Type A behavior, driven to succeed and climb the ladder of status and prestige. It's hard for THREES to stay with their own feelings, desires, and preferences. It's important to them to look good not to feel good. Work takes precedence over self. It's conflictual for THREES to do something unpopular, to espouse values that get unfavorable audience response. They are pragmatists. The end justifies the means. If it works, it's good.

What is Avoided: Since they strive to be successful, THREES avoid failure. They don't undertake projects unless they sense they can complete them. Their motto is: In life there are no failures, only learning experiences.

Defensive Maneuvers: THREES avoid failure by identification with their successful image, role, projects. They change appearances, careers, interests in a chameleon-like manner to keep up with whatever image is currently popular.

Childhood Development: THREES got approval for their achievements. Their worth derived from what they did instead of from who they were. Performance and image were rewarded in place of personal disclosure and emotional connections with others. Looking good, getting ahead, being sucessful were emphasized in their famiy. Being adaptable helped them survive. Assuming the role and persona others wanted them to be increased their recognition, status, and prestige.

Non-Resourcful State: When THREES are under stress, they do more of the same, that is, they become more efficient and organized, work more frenetically, take on more projects, are on the go more, shake more hands, and advertise themselves more. When this doesn't work, they turn off their smooth running machine and stop. Doubting, numbing, neglecting themselves, avoiding responsibilities, and resigning themselves to failure, they go from exertion to exhaustion. They drop out and turn off. In this depressed state, their belief is their efforts don't matter, so what's the difference, why bother.

Resourceful State: When THREES are in a resourceful relaxed state, they get in touch with their inner feelings, preferences, and desires. They are honest and resist changing themselves to manipulate others. They show their true colors. They are loyal to themselves and to their values. They stay with what they believe in vs switching to what is popular. They are also loyal to others. They are trustworthy as well as competent. This combination makes them good leaders. They cooperate with others vs compete with them. They trust that others will get things done in their own way and in their own time. They embrace failure as a natural part of life. This loosens the hold of their image and helps them connect with their true self and with others. Now able to say to themselves I am loyal, I do what I ought to do, they believe they are acceptable as themselves. I am therefore I am active replaces I perform and produce therefore I am O.K.

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Personality Type Four

By Bonnie and Don Fowke

No one Enneagram scholar can escape his or her own particular habit of attention, so each offers insight from a particularly well honed attentional pattern. Accordingly, as an Enneagram One I can assure you that what is presented here is correct and right and free from error. Beyond that, it is true that various written descriptions of type and process do reflect the bias and the underlying theory of the writer.

Among Enneagram authors, labels differ and there are more or less minor differences in details. Perhaps the greatest differences lie in the concepts of what change and growth mean for the individual. Palmer, for example, differentiates between the study of outer aspects and inner aspects of type:

"The outer study of the system highlights what the nine types think and feel, how they relate to one another, and what can help them flourish and grow. This level offers fundamental insight into ourselves and our relationships. But the Enneagram's deeper power lies in the ways that type is linked to aspects of human essence. Our essence is the permanent element of being. An awareness of essence has also been called higher consciousness, or spiritual attainment."

"These gifts of the spirit appear when awareness is shifted beyond the boundaries of thought and feeling. They cannot be grasped by analysis or emotion because they are not of the same order of consciousness as psychological traits. There is, of course, a natural tendency to confuse aspects of essence with mature psychological functioning, because to describe essence at all, we have to name its many activities with words that describe ordinary events."

At the other end of the scale, Don Richard Riso focuses attention on relative psychological health, "...people fluctuate among the healthy, average and unhealthy traits that make up the personality type." For Riso, the range of possibility lies within the psychological realm and marks a more or less continuous spectrum from personality disorder at one end to complete mental health at the other. For Enneagram Four this range is the self-destructive person, the emotionally tormented person, the alienated depressive, the self-indulgent aesthete, the self-absorbed introvert, the imaginative artist, the self-revealing individual, the self-aware intuitive, the inspired creator.

Palmer's focus on higher awareness and Riso's on psychological health are really two different paradigms. In our work with management, we are dealing primarily with high functioning, relatively psychologically healthy individuals. Their need is for self awareness in aid of more personal flexibility, less tunnel vision and a greater ability to alter behavior to fit the situation. They also need understanding of attentional differences in a way that enhances communication. This means listening tuned to where the other person is coming from. It also means speaking tuned to what the other will hear that, for example, emphasizes thought for the Enneagram Five and feeling for the Enneagram Four. What managers need is a technology -- a practical art -- of human nature.

Enneagram Four is rare at the top of an organization, not many aspire to or achieve such positions. But where they do they are spectacular. They have powerful, emotionally charged charisma, they develop and lead value based and value-propelled organizations, and they are entrepreneurs who strive for dramatic change and innovation.

As Kathleen Hurly and Theodorre Donson describe it:

"Individualists have clear values and standards, and they attempt to refashion the world by imposing their own design on it. They find drastic change exciting -- the kind of change that wipes the slate clean and sets the stage for a new beginning. With it comes hope for improving the quality of life, hope for a better world. Individualists appreciate the new and unusual and are often attracted to people, styles, and experiences that others would consider offbeat."

Marcus Becker reports that Enneagram Four is about three times as likely to be a woman as a man. Given the continued preponderance of men in top executive positions, the scarcity of Enneagram Four is understandable. Our work with the Young Presidents' Organization suggests the top job in North American companies is most likely to be held by an Enneagram Three, Eight, Seven or Five. We have seen presidents at all stations of the Enneagram, but these four points dominate the population. It is interesting to speculate about how the corporate world might change as women and Enneagram Fours become more common. Entrepreneurial creativity, drama, an emphasis on relationships and values, and a valuing of feelings would come to shape the organizational culture.

There would be big changes in the business world. I can't help but think that the imaginative creativity of the Enneagram Four is precisely what is needed to make human the pall mall pace of technology. One Enneagram Four CEO I know, dividing up the assets in a business split, took the art and let the other guy take the furniture and equipment.

And if we think that this might lead to a warm and fuzzy, feel good wishy washy culture, we need to take another look at Enneagram Four. The Enneagram Four culture would have a "we are special" flavor, and a competitive drive propelled by envy and a conviction of uniqueness, with an inside track on values, and the energy of hate. Ferocious comes to mind.

Enneagram Four also shows up in the management consulting profession as experts in strategic planning, a place where the yearning for a different reality focuses imagination and analysis on creative alternatives.

In management, therefore, the goal for the Enneagram Four is to exploit the inherent strengths that this point of view supports, to become aware of the weaknesses it harbors, and to develop the flexibility to shift away from unconscious and unaware patterns of thought and feeling.

From this vantage point, the essential aspects of Enneagram Four are the following.

Palmer describes a worldview where, "Something is missing, Others have it. I have been abandoned."

"Melancholy is a reminder that something is missing; it's a sweet sadness based on the perception of loss. From the spiritual perspective, the child lost connection with essence, or true being, when attention turned to matters of survival. Unsupported by the original source, the child became acutely sensitive to human abandonment and the loss of significant people. The longing for authentic bonds of connection swamps emotional equanimity in the pitch and roll of dramatic moods. Envy is a reminder that others seem to enjoy the happiness the Four has been denied. A Four's search for authentic moments of connection mimics an ongoing awareness of essence. The search is motivated by the conviction that there is more than ordinary life. We would not be seeking if we were complete."

Maria Beesing argues that motivation, not behavior, defines Enneagram Four:

"There are many misconceptions about Fours. These evolve from the erroneous theory that all Fours are alike, and from the all-too-common mistake of using behavior instead of motivation to identify individuals. While most Fours are intuitive introverts, there are also many extroverts and sensates. Fours are quiet and effervescent, shy and strident, timid and bold, creative and powerful. There is no correct or patent image for the wholesome Four. Rather, there is a motivational bond that is one key part of a personality pattern woven with all the intricacies of creation and exhibited uniquely by every Four that ever was, is, or shall be."

This motivation stems from an internal reality:

"...a need to be perceived, and to perceive oneself, as unique, out-of-the-ordinary, special; and a penchant for inner-escape when the external reality is not satisfying Four's emotional and physical needs."

"The Four feels a sense of isolation -- an aloneness stemming from the certainty that `I am different from everyone else an no one could possibly be understand me or the depths of my emotional feelings.'"

"The focus of the heart is `the other,' and the need to be loved and attended to by the other is a predominant motivation."

"They are envious of others' relationships and material possessions. They yearn for the lost moments of past possibilities, and crave the authentic love response that seems to elude them in the ordinariness of everyday life."

Richard Rohr describes the Enneagram Four dilemma:

"The specific defense mechanism of FOURs is artificial sublimation. Feelings are not expressed directly, but indirectly through symbols, rituals, and dramatic styling. This is supposed to alleviate the pain of real grief and the fear of rejection. The unredeemed FOUR is convinced that `anyone who would see me directly the way I am couldn't bear the sight.'" "The root sin is envy. They see immediately who has more style, more class, more taste, more talent, more unusual ideas, more genius than they do. They see who is simpler, more natural, more normal and `healthier' than they are."

Enneagram Four-ness is a syndrome that features loneliness, life as tragedy, hate, excessive intensity, too much, too little, and sweet sadness. I asked an accomplished professional woman about these phrases. She, a self-identified Enneagram Four responded as follows:

About loneliness:
"A feeling of a huge empty chasm. Isolated in huge, huge empty space. In the universe alone. It's a devastating feeling."

About life as tragedy:
"Hearing this almost sounds morbid. Life is more like a challenge. I want to experience a variety of experience. High life. Low life. To have a bit more. Life has ups and downs or tragedies or painful times, deaths or separations. Part of what I consider life. It's boring without all that."

About hate:
"I think that happens. My prejudices are sometimes unreasonable. I take on a cause and the intensity is unreasonable. If something happens to me in relationship I close people out: `you're out of my life!'. Hate burns up too much of me. Cinders inside like energy. It's not hate so much as envy. I would like to say I don't hate. Actually, envy has motivated me. It has kept me going in career and everything."

About excessive intensity:
"I see them as two separate things, and together. Excessiveness means I do or don't, it's all or nothing. I tunnel vision into things. A lot of intensity until I work it out. When teaching I have intensity and the excessive part I have to kick back on more. When I'm laid back, for others it still may be intense. The ideas in my head are intense, they can take over, until worked through -- then it's over."

About too much, too little:
"I do or I don't, either I want to feel or not. I either want the whole candy bar or nothing. If you are going to tell me something don't play games, either tell me whole thing or don't tell me. If you are playing games with me, I become extreme with either-or thinking."

About sweet sadness:
"I can easily go into it. Oh, it's great! My image is of a most beautiful chocolate sunday. Without some of that there haven't been any highs. Sweet sadness is the digestion part, the processing part. I need separation and space for it. It's wonderful, with intensity, it is wonderful. I can burn out if I stay too long, then I disconnect."

I think it is important that we get a clear and simple view of the underlying dynamic structure of Enneagram Four, that we can see clearly and is stripped of excess elaboration. Then we turn our attention to how that dynamic plays out in different circumstances or for different uses and intentions. How does Enneagram Four learn to be less caught in the trap and wear the clothing of Four more loosely through life? How does Enneagram Four learn to relate to others as they are, not how the internal program paints them? How does Enneagram Four learn to connect with lost essence, to make a union with the spiritual? How does Enneagram Four gain flexibility to lead creatively and to reshape our institutions to emphasize values and style? These are productive avenues to explore to enrich our abilities and knowledge, rolling back as it were the frontier of knowledge of human nature.

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Five: The Wise Person
By Jerome P. Wagner, Ph.D.
Wagner Enneagram Personality Style Scales

Core Value Tendency: FIVES are attracted to and value wisdom, knowledge, learning. They want to understand the world and make it a more reasonable place to live in. Having insights, learning about the nature of things, and seeing how everything fits together is what life is all about.

Adaptive Cognitive Schema: The objective vision that keeps FIVES aligned with their true nature and with reality is the realization that real understanding and wisdom come from experience, participation, being involved with people and the world. And being known, seen, and revealed (transparent) is just as vital as knowing, seeing, and revealing.

Adaptive Emotional Schema: The state that accompanies the FIVES' objective paradigm is non-attachment, which is the experience of love as flowing in and out vs being withheld from outside and bottled up inside. The energy of life flows freely into and out of the self. The detached person takes in just what is needed and lets the rest go. The world is engaged and joined for the mutual enrichment of both world and self.

Adaptive Behavioral Schemas: The combination of an appreciation of wisdom as involvement and interaction along with the state of non-attachment lead to the ability to both detach and be observant and synthetically get the whole picture as well as analytically getting to the heart or essence of the matter. FIVES inner observer or fair witness is well developed allowing them to dispassionately and objectively consider situations and events. They can put together disparate pieces of information into a unified system and distill complex situations into concise insights and pithy statements. FIVES can move ideas and images around in their head facilely. They can communicate clearly and succinctly. They are comfortable with solitude.

Maladaptive Cognitive Schema: When FIVES exaggerate their intellectual qualities, they over-identify with the idealized self image of I am wise and perceptive. To compensate for the maladaptive belief that they don't know enough to act assuredly and assertively and so are inadequate, and to keep themselves safe from criticism, they try to be wise and invisible. FIVES don't want to look foolish. They move away from involvement and up into their heads. They believe if you don';t know what they're thinking, you can't criticize them. And if you don't know their position, yoiu can't shoot them down. FIVES are overly sensitive and may exaggerate or misperceive intrusions, demands, being engulfed and taken over. They believe the world is depriving and/or intrusive. FIVES don't want to look foolish.

Maladaptive Emotional Schema: As a consequence of moving away from the world and attempting to live solely from their own resources, FIVES experience the passion of avarice. They are greedy for knowledge and information to keep them safe and unassailable and are stingy with their ideas, feelings, time energy, etc. Operating from a scarcity mentality, FIVES hold on to what they have and withhold from others lest what they have be taken away from them.

Maladaptive Behavioral Schema: Perceiving the world as depriving and intrusive, and feeling greedy and avaricious about this uncaring state of affairs, FIVES are inclined to move away from the world, retreating into the sanctuary and privacy of their minds. They tend to be loners who view life from the sidelines. They need to understand something completely before they make a decision and act. It is difficult for FIVES to move against people and confront them to protect their space and ask for what they want. It's also difficult to move toward people and express affection. FIVES are afraid of and avoid their feelings and go instead to their ideas. It's hard for FIVES to stay connected or be too exposed.

What is Avoided: Because they want to appear wise and guard their privacy, FIVES avoid feeling empty or being emptied. FIVES avoid situations where they don't know what they are supposed to do. Knowing the guidelines, the rules of the game, what is expected and allowed helps them enter the game. When they are afraid they'll be taken advantage of, they stay out of the game.

Defensive Maneuvers: FIVES ward off uncomfortable feelings and situations through isolation and compartmentalization. To avoid feeling empty or drained, FIVES isolate themselves in their heads away from the intrusions of their feelings and other people. They separate or compartmentalize their thoughts from their feelings. That's why when you ask FIVES what they're feeling, they tell you what they're thinking. They also separate one time or period of their life from another. With FIVES, out of sight tends to be out of mind vs making the heart grow fonder.

Childhood Development: FIVES may have experienced their parenting figures as being either too intrusive or too aloof and depriving. They didn't experience their enviroment as empathic, as coming to them when they needed something and leaving them alone when they were playing contentedly. As a result they withdrew and began to do everything alone. By distancing and dissociating themselves from what was going on around them, they felt safer. To survive, FIVES learned to keep their feelings and thoughts to themselves. The intellectual world became more controllable and secure than the world of feeings and the interpersonal world.

Non-Resourcful State: When FIVES are under stress and do more of the same, they remove themselves and retreat further into their heads. They feel inadequate and unable to influence the situation and so withdraw. They become contemptuous of others instead of reaching out to them. They fear pain and avoid it. They rationalize or trivialize to avoid being assertive. They get into planning instead of doing. They distract themselves or space out instead of focusing, deciding and acting.

Resourceful State: When FIVES are in a resourceful relaxed state, they get in touch with their personal power and energy. They say to themselves: "I am powerful; I can do." They move down into their body and feelings instead of up into their head and thoughts. They insert themselves in the situation, believing they can change it. They move towards and against others as well as away from them. They make contact and get engaged and learn through experience vs vicariously. They set boundaries for themselves directly rather than by withdrawing. They ask for what they need and let go of what they don't need. I am therefore I think and I am connected replaces I think therefore I am and I think in order to figure out how I'm supposed to be and how I'm supposed to get connected.

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Doubting Mind: The Challenge of Type Six
By Helen Palmer and David Daniels, M.D.

Sixes are identified by many names, suggesting a range of opinion about the type's core structure. We have come to prefer the name Loyal Skeptic, which reflects the two-sidedness of the Sixes' self-presentation. On one hand tentative, loyal and dutiful, and on the other risk-taking, skeptical and bold, they outwardly represent the most difficult of the types to understand. Sixes have been called The Doubter, Guardian, Over-Adventurer, Loyalist, The Loyal Person, Devil's Advocate, Persecuted Persecutor, Trooper and Questioner, each name representing an angle on the type.

The Dilemma
Inner doubt is is at the core of apparently contradictory outer behavior. Doubt is a way of sorting information in which attention naturally shifts to examine the opposite side of a question. Behavioral vacillation is the result of a mind that questions: "Yes, but..." and 'Have you considered?" and "What about the other side?"

Areas of General Agreement About Type Six
Most authors agree that Sixes, as a mental type, have difficulty taking action. Thinking may replace doing in a classical 'analysis paralysis' mode of operation. Most authors also agree that fear and building protective security are central to this habit of mind. Focused on potential danger and harm, Sixes become vigilant and scan the environment, often imagining worst case outcomes in trying to make life predictable. Finding little to trust in a world perceived to be dangerous, they naturally try to figure things out, entertain their doubts and test for certainty. To reduce apparent threat, they either confront or avoid what frightens them - on one hand loyally aligning with "good" authority for protection, while on the other, being mistrustful and challenging authority's power.

Good will is assured through warmth and duty, but Sixes can turn feisty and oppositional when threatened. Doubts and ambivalence about what to trust can lead to inaction, procrastination, and incompletions, all of which can definitely depleasure life. These inner concerns and fears get attributed (projected) to others, leading to both implicit and explicit accusations and blame. To others, Sixes can appear over-controlling, contradictory and guarded. On the higher side, most would agree that they more typically manifest great warmth, devotion, courage in the face of difficulty, creative intelligence, and loyalty to the well-being of others.

The Core Theme of Six
We see each type operating from a basic proposition that shapes its motivation and behavior. Here's the fundamental proposition for Six:

The original potential for faith in self, others and the universe was compromised by a world experienced as threatening and unpredictable. Sixes see that it's not possible to count on an untrustworthy environment, so it makes sense to hesitate and question. The shift from faith to fear has also been called a fall from grace. Separated from the eternal safety of essence, or pure being, Sixes seek certainty - something to count on that momentarily recaptures the enduring security of higher being. They stay out of harm's way, or with apparent contradiction, defy security, face danger with bravado, and create their own certainty.

The logic of 'phobic' behavior is to stay out of harm's way, while the counter-phobic tendency is motivated by the logic that it's better to face danger than feel fear. Sixes therefore present a spectrum of behavior ranging from phobic avoidance of potential harm to counter-phobic confrontation of fears. Sixes can be alternatively meek or bold, cautious or outrageous, cowardly or courageous. The commonality of these extremes is the attempt to gain certainty. If either fight or flight is successful, Sixes may not even know they are afraid. The illusion of certainty -- believing that you know exactly what you're up against -- quells imagined fears and quiets inner doubts.

Internally, Sixes constantly question in order to get to certainty. They become 'proof junkies.' It's like seeing the world with a negative spin through glasses that magnify danger. Sixes unwittingly attribute (project) inner concerns, doubts and aggression onto people outside of themselves which helps to 'explain,' and therefore reduce, inner uncertainty. Ultimately, the structure of the type rests on a paranoid base, the opposite of trust and faith in others. In deep pathology, the Six devolves into true paranoia, where certainty replaces doubt ("I know you're out to get me") forming, sadly, a convincing mimic of the original state of faith.

Common Misunderstandings
Some authors and teachers have over-emphasized the compliant, dependent and obedient aspects of Six - the phobic side - while neglecting the challenging and aggressive counter-phobic aspect of the type. Sixes are indeed, outwardly changeable, but this behavioral volatility comes from the core motivation of consistently seeking certainty in an uncertain world. In order to get to certainty, Sixes either pursue or spurn security, challenge or avoid danger. They are therefore not security seekers per se, but they do seek the reassurance of certainty.

Certainty runs the gamut from unshakable spiritual faith to the opposite extreme of absolute paranoia. The doubt experienced between these two extremes is in the service of finding certainty. Although they are changeable, Sixes are not ambivalent like Nines, in the sense of having choosing from among many plausible choices. The changeability of Sixes manifests not because they have lost a priority and are seeing all sides of a question, or because two choices are equally weighted. Rather, the inconsistency of Six is motivated by uncertainty and doubt that a chosen course of action can be successful.

Hence, most Sixes demonstrate a mixture of counter-phobic and phobic behaviors that may appear contradictory, yet are inwardly consistent with a doubting mind seeking certainty in a world that constantly changes. Despite these pressures, many Sixes are quite consistent. They do not vacillate between behavioral extremes on the gamut between faith and paranoia, nor do they present a mass of contradictions.

Areas of Divergence
We view the central task for Six as reclaiming faith in self, others and the universe. Faith is reclaimed by way of converting fear to courage for action, which heals apparently contradictory external behavior and quiets doubt. Others view the healthy Six as moving toward the heart or security point of Nine, called "the direction of integration." Here the Six is said to be open, receptive, peaceful, kindhearted. We believe these positive aspects arise from reclaimed faith itself. Nor do we hold that the stress or action point of Three shows up primarily in disintegration.

Although it may be true that the diagram depicts a flow of energy between the points, and that from the flow perspective, (following the direction of the arrows), there is potential energy available at Nine, a bottle-neck of energy at Six and less available energy at Three, we see an advantage in focusing psychological and spiritual healing at the Sixes' core preoccupations where the energy is concentrated.

Another provocative view considers the core types of Three, Six and Nine to be so out of touch with their preferred center that the center's activity is repressed. These types are then dominated by one of the other two centers. We view this simply as the Sixes' loss of inner trust and knowingness being replaced by doubt, rather than another center dominating. Yet another view considers that the types are wrapped around the core issues of their heart or security point, and that in the instance of Type Six, there is a sell-out to the comfort-seeking of Nine, coupled with a general avoidance of emptiness and the chaos of non-being shared by all people. While we agree that every type needs to 'sink into' the emptiness beneath type, here again for us the place of reclaiming bottle-necked energies and integrating spiritual experience with a healthy personality for Sixes lies at Six. Finally, some authors consider Sixes as compliant or dependent. We believe this to be quite misleading, as it does not account for aggressive, counter-phobic Six behavior, especially the Strength and Beauty instinctual subtype.

These and other views have profound implications for the path of both personal and spiritual development.

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Personality Type Seven

THE SECRET, SERIOUS SIDE OF SEVEN
By Kathy Hurley and Theodorre Donson

We have many Sevens in our lives. They bring a delightful energy into a relationship or group even if, like all the types, they can, at times, be maddening. Further, we perceive a side to the Seven style that we don't see written about in other places, and we decided to take this opportunity to present an alternative perspective.

Common Qualities
In the current Enneagram literature, there are many qualities that most or all authors use to describe Sevens. The quality of enjoyment that Sevens bring to our lives derives mainly from their love for experience and their ability to create fun and happiness out of situations that other types would see as merely mundane. This love of experience is both a desire and a need, and it is intimately connected to the core of their complusion, gluttony. Sevens want more and more of whatever brings them happiness or gives them pleasure.

Sevens are known for their verbal abilities - it's rare to find a representative from another type who can talk as enthusiastically and engagingly as a Seven. Ideas tumble out of their mouths and, with great ease, they wrap words around everything from grand plans for changing the world to defenses for their own shortcomings.

Their verbal abilities and ease with humor make them natural comedians and performers. Not long ago, in our kitchen, a Seven amused a group by doing imitations with a corkscrew - the kind with arms that pull the cork up from the bottle. Holding it upright and using the screw to turn the handle, he declared, "Linda Blair!" Holding the corkscrew horizontally and making the arms flap forward and backward, he exclaimed. "Mark Spitz!" In a spontaneous, silly moment, he reduced us to helpless laughter.

Sevens carry all the essential elements of entertainment inside them. Therefore, don't expect them to have qualities opposite to their naturally enthusiastic and gregarious nature; they're not known for being emotionally sensitive or for being good listeners. Sevens who can bring forth these qualities when called for have worked hard on themselves.

Another quality universally reported by Enneagram authors is Sevens' ability/desire/need to move quickly - whether physically, in the realm of ideas, or among the diverse activities of their lives. Sevens like things fast-paced; they thrive on variety and external stimulation. Their interest in many different things often results in an encyclopedic wealth of pieces of information, usually disconnected, but ready to be pulled out in relation to the present topic of conversation in order to entertain and sometimes impress. Their multiple interests can also make them seem to be people who live solely on the surface of life and who rarely, if ever, dip into the deep well of more serious matters.

Enneagram authors generally assess the cause of this highly extroverted style as an anxiety about life, which Sevens see as dangerous. What you might call their "song and dance routine" is their attempt to distract others from making them the object of negative reactions, as well as their attempt to distract themselves from their own fear of life.

Divergences
The main difference in Enneagram literature in the approach to Sevens results from how one views the three centers - head, heart and gut - especially the head center, which Sevens prefer. Helen Palmer calls the head center the mental center, and focuses her analysis of the Seven style on the subleties of mentation in this type. Palmer's descriptions of the Seven are replete with indications of the elusive and varied use of ideas, thoughts, plans and rationalizations to defend against the painful realities of life. Riso's approach is different. He calls the head the doing center. Thus, his descriptions of the Seven focus more on the many, varied, and often excessive activities that characterize healthy, average, and unhealthy Sevens.

We offer yet a third approach based on our research in the work of Gurdjieff's student Maurice Nicoll. Nicoll named the centers Intellectual (thinking), Emotional (feeling), and Instinctive-Moving (doing). Viewing each type as its own unique composite of the three centers, we suggest that the Seven primarily uses the thinking center, secondarily uses the doing center, and represses the feeling center.

That means that Sevens primarily live in their heads; that's why their minds whirl 100 mph with plans, options, ideas, projects and humor. Their secondary or support center is the gut or doing center. That's why Sevens are active; their minds go in many directions and lead their activities accordingly. Thinking and doing summarize many of the more obvious and commonly-accepted characteristics of the Seven.

In this view, Sevens are wounded in the feeling center. Many Sevens are surprised to hear this because they are aware af having many feelings. However, they often defend, hide, or supress their feelings. When Sevens have feelings for another person, they will do something for that person rather than express feeling directly. They have difficulty being sympathetic or empathetic in the way more heart-centered people are. Ofter humor is their response to another's problem. Sometimes they will find a logical solution for it; or they can be kind for a moment and then disconnect because they're on to the next activity.

The Secret Serious Side
The expression of the Seven we feel is missed by many is what we call their secret serious side. Covered by humor, enthusiasm, and a fun-loving, sunny exterior is a loyalty and idealism that is truly noteworthy. Sevens have difficulty connecting deeply with others, but once the connection is made, very little can break it. Within that connected relationship, they will express their love as deep loyalty and in a willingness to perform thoughtful acts of kindness.

Further, their active minds often lead them to ideas that benefit many people. This quality - coupled with what we see as a natural idealism in this type - has led one Seven we know to establish and continue to administer a small relief agency that benefits the people of Bangladesh, another to share the benefits of personal growth (including the Enneagram) with literally hundreds of friends and acquaintances on a one-to-one basis, and yet a third to become one of the leading psychodynamic personal and family therapists in our metropolitan area.

Because Sevens are so good at entertaining others, they can be just as equally deficient in exposing their more altruistic, idealistic, serious self. We have found that they often feel relieved, pleased and honored when people acknowledge their secret serious side. When this happens, they are supported in expressing the best of their nature.

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Personality Type Eight

by Kent Rossman

This type is known as the Confronter (Hurley/Donson), the Boss (Palmer) or the Leader (Riso/Hudson). Located in the Gut, Belly or Anger triad of the 8,9,1, the Eight relates to the world by focusing his/her instinctual energy outward. Confrontation is one form that this energy might take. For example, if they are confronted by someone who disagrees with their sense of the truth of a situation, they will immediately and directly respond in a rather strong manner that can leave some persons "shaking in their boots", so to speak. It is often stated by friends and acquaintances that this type can leave a "bloody trail" in his/her wake. What is interesting is that the type Eight does not usually realize that his/her energetic response is unusual or powerful until they see the result. This may be simply a strange quiet coming over a room or a sobbing person that causes the type eight to think, "Oh, I must have done it again". At another level, this unconscious, over-abundant energetic response may lead to physical violence either against others or the type Eight himself.

This emotional energetic drive, the so called, passion is called Lust. This is most appropriately seen as the outward, aggressive or assertive approach to a full and intense life experience. The term "excessive" often applies here, although the type eight would question that descriptor and replace it with "normal". The form of excess is quite varied, from "heavy" use of food, stimulants, exciting activities to long hours at work which leads to this type being the "boss". The stimulants may be drugs or dangerous activities which require a high energy output. The passion of Lust may even cause this person to push beyond the limits of physical tolerance.

The type eight has a need to control his/her environmental "space", and as a body type has an intuitive sense of the physical space which they occupy with a fullness that goes beyond his/her own physical outline. We know when a type eight walks into a room; people seem to move aside to make space for them or at least acknowledge his/her presence.

The gut triad is also called the anger triad. The type eight has an easy time expressing anger. In fact, they frequently use the full force of the anger to clear the air and to induce others to state their intent honestly. Once discharged, the anger is over. The recipients, however, frequently are tending their wounds or recovering from the shock of the power of the outburst. This easy expression of anger can result in great difficulty for this type. It can even lead to some of them being killed or in prison for punishment of violence. In the more developed Eight, they know when to stand and fight and when to avoid unfavorable odds. They also know how to modulate the energy better and avoid overt violence.

We always know where we stand with the type eight. They are clear and direct and often blunt in their expression of their truth. They have a desire for the Truth' of any situation, but it is their own truth, which may change from day to day. This leads to the quest for Justice which can take the form of protection of friends and the support of the "underdog". The quest for Justice may be seen as seeking Revenge. There is an underlying feeling that we live in a basically hostile world in which we have to constantly do battle to make our way through life.

The avoidance of the Eight is any feeling of weakness or loss of control of his/her space. The projection of this "shadow" helps explain the need to protect his/her weaker friends and carry the aura of self-confidence that can look arrogant.

The virtue of the Eight is called Innocence. Although this refers to a state of Being, we can approach the understanding of this state by seeing how it would be for the Eight to accept the inner vulnerability and shadow sense of weakness without losing the connection to the basic driving energy that underlies his/her vitality. There is a picture of Gurdjieff, an archetypal Eight, playing with children at his Institute in Paris. There he was in his Innocence with no need to channel his energy into fending off the hostile and dangerous world. This transformation, as with all types, requires long and compassionate work with the support of knowledgeable people.

Like all the types, there are many faces to the Eight. With little conscious development, we see an angry, tough, confrontive high energy person who by the outward thrust of energy commands grudging respect. With more conscious development, we see the highly energetic, often charismatic and strong leader who commands loyalty and can submit to the underlying vulnerability without losing that special vitality.

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Personality Type Nine

The various appelations given to NINES express something of what authors believe to be central to the NINE style. Here is a sampling:

Here is weaving together the various themes of the NINES' narrative:

When NINES are in their essence they have the sense that they are connected to the cosmos. The same laws that are operative in everyone else are operable in NINES. This gives NINES their sense of peace, harmony, integration, and oneness with all reality. NINES have the corollary sense that the laws of the universe are warm and loving since they have given rise to organic life. There is a teleology to the laws of the universe; they have a purpose and direction along with every creature in whom these laws course. There is value, meaning, and purpose to all that is.

These divine ideas, objective principles, or adaptive cognitive schemas are accompanied by the virtue of right action. Action flows naturally from a sense of being loved and from the capacity to love. Action is love that wishes to pass itself on. Action is a property of being which wishes to realize itself and transcend itself by connecting with Being and other beings.

When NINES lose touch with their essence, they also lose touch with these adaptive cognitive and emotional schemas. They lose themselves, their way, and their being gets obscured. Their personality with its maladaptive cognitive schemas (fixations), maladaptive emotional schemas (passions), and maladaptive behavioral schemas (self defeating behaviors) attempts to substitute for what they have lost.

If NINES were reared in an "average expectable environment" (Hartmann) or with "good enough" parenting (Winnicott), or with "unconditional positive regard" (Rogers), then presumably, they would stay in touch with their essence.

However, because their temperament predisposes them to be sensitive and vulnerable to being neglected or overlooked, they sensed that their parents didn't pay enough attention to them, had other things more important to do, perhaps didn't love them or care about them.

This latter maladaptive belief is particularly painful -- to believe that you aren't loved or don't matter. To compensate for this belief, NINES adopted a less painful paradigm which was: it doesn't matter (instead of I don't matter). NINES developed a life style of resignation. What's the big deal. We're not around that long, anyway. So let's settle in for the duration.

NINES' maladaptive beliefs become crystallized in the self image of "I am settled." They settle into their personality, settle into a comfortable life style, numb out and go on cruise control down the highway of life. The passion of indolence (or accidia, a psychospiritual inertia) locks their idealized self image in place and maintains it there.

Anything antithetical or threatening to this position is repressed or avoided, especially any kind of conflict which would be upsetting. Various defense mechanisms are deployed to keep anything unsettling from entering the NINES existence.

NINES fall asleep regarding what is essential to their personal development. Just as they felt their parents neglected and dumped them, so now they neglect and dump themselves.

They are caught in the dilemma of whether to assert themselves and their needs and risk losing their relationships or to submerge themselves, comply with others, and thereby lose their self. Should they be bad boys and girls like their neighbors, the EIGHTS? Or good girls and boys like their neighbors, the ONES. Should they be rebellious like the Counterphobic SIXES at their stress point? Or adaptable like the THREES at their core point? Their solution is to decline or delay either option and rather to embrace all sides of an issue, so as not to have to choose. No decision and procrastination are the conflict resolution methods for NINES.

NINES wrongly believe that to wake up is to find out they are unimportant, unloved, uncared for, adrift, and rageful. Merging with others is their personality's attempt to compensate for their sense of separation.

In fact when they wake up, they discover themselves, not enmeshed in ersatz intimate relationships, but intimately suffused with love. They were loved and loving all along.

There seems to be substantial convergence in various authors descriptions of NINES. Differences appear in the theories of childhood development. While Palmer, Rohr, Linden, and Wagner report that NINES felt overlooked and in the background, Riso writes that NINES positively identified with both parents or parent figures. Jaxon-Baer theorizes NINES were traumatized in the birth canal.

While there is considerable agreement about the pathology of the NINE, there are some creative variations about the health and virtue of the NINE: action (Ichazo), right action (Palmer), decisive action (Rohr), right action (Jaxon-Baer), patience (Riso), and diligence (O'Leary).

Ichazo and Palmer might take exception to my demeaning higher states of mind (divine ideas) and heart (virtues) by calling them adaptive cognitive and emotional schemas. They are, I believe, and more as well. I also don't know if there is validation to my assertion that the NINES' style predisposes them toward certain areas of vulnerability, viz., being neglected, not attended to, uncared about, etc.

According to Ichazo and the Arica Training, Enneagram type Nine is said to be the over non-conformist who lacks the psycho catalyzer of Holy Love, love that runs the cosmos. The Nine does not recognize that he or she conforms to cosmic laws and so must become a seeker, hoping to find how s/he fits into the cosmic purpose. Nines feel they haven't gotten their share of love. They are out of touch with their essence and so look outside themselves because they are afraid there is nothing inside. They are neglectful and indolent with their inner self. They can often see other fixations well, but don'w see or understand their own. The nickname for this fixation is ego-indolent. It could also be called over-discontent.

Naranjo says he doesn't understand Ichazo's statement that in indolence the "trap" is being too much of a seeker. For Naranjo, the opposite is true: type Nine is "not enough of a seeker, despite the subjective sense of being so and despite manifestations of displaced seeking such as erudition, traveling, or collecting antiquities." pg 150

For Naranjo, the root of all pathologies, expressed by the central position of style Nine, is the "forgetting of self." The substitutes for authentic being for Nines are "over-creaturization," a search for being in the realm of creature comforts and survival-related practicalities. "I eat therefore I am." Nines also pursue being through belonging. Through symbiotic living, the Nine can say: "I am you, therefore I exist."

Childhood Dynamics

According to Riso, Nines positively identified with both parents or with other parent figures. Nines had close supportive relationships with their parents (at least in early childhood). That's how they learned to identify with other people. Nines live through other people.

According to Rohr, Nines report that in their childhood they were overlooked or swamped. They were ignored or rejected if they expressed their own opinion.

According to Palmer Nines felt overlooked when they were young. They remember that their point of view was seldom heard and that other people's needs were more important than their own. Nines are caught in the dilemma of whether to conform or rebel. Their solution is to decline either option and attempt to embrace all sides of a question, so as not to have to choose.

According to Jaxon-Baer, Nines were traumatized in the birth canal. They feel pressure and want to fight against it. Experiencing pressure causes them to become rigid and passive/aggressive. As children, Nines were in the background. They may have felt overshadowed by their siblings.

According to Linen, Nines had the impression that their parents' interests were more important than theirs. They felt disregarded and not valued.

There is a sense in Nines of unresolved rage: to comply or to do your own thing presents a no-win dilemma. Compliance produces rage. Nines go unconscious and space out. Nines fear that if they express their anger, they will kill someone.

Virtue

According to Riso, the virtue of the Nine is Patience, a hopeful, eager watchfulness.

According to O'Leary the virtue for the Nines is Diligence. As Nine's discover God's love for them, new energies are awakened within them as they come to see their real worth as persons and discover yearning or self-development. Once they are convinced of the worth of their unique selves, the seek to acquire skills so that in gratitude to God's love they seek to make some contribution to the world. Love shows itself in actions of service. Nines become transformed from indolent spectators to patient, methodical workers.

According to Rohr, the gift or fruit of the spirit of the Nine is Decisive Action vs. hesitating and procrastination.

For Palmer the virute of the Nine is right action, taking the initiative toward the essential features of life.

According to Jaxon-Baer the virtue is right action which involves bringing the feeling of holy love into focus and keeping it on course by staying present and conscious in each moment-to-moment reality.

Nines have gone to sleep to the essential issues in their lives. Their anger doesn't get expressed. When Nines are compliant, it enrages them. When they are non-compliant, it terrifies them. They are trapped between being good boys and girls (Ones) and bad boys and girls (Eights) between the non-adapting of the counter-phobic Six and the adaptability of the Three.

Self narcoticization. Habit, routine, on automatic, going unconscious. Gurdjieff's machine-like existence.

Nines lack boundaries between their internal and external worlds. They merge with others and lose self definition. They are present oriented. They sort toward union and away from conflict. They have an external frame of reference and tend to be kinesthetic. Their primary issues are anger turned inward and a denial of the essential self. They distract themselves. Everything has value. Difficulty discriminating and forming hierarchies.

Names for Type Nine

• Jaxon Baer: The Saint
• O'Leary: The Negotiator
• Palmer: The Mediator
• Riso: The Peacemaker
• Wagner: The Peaceful Person
• Donson/Hurley: The Preservationist
• Rohr: The Need to Avoid
• Naranjo: The Over-Adjusted Disposition "Going with the Stream"
• Keyes: The Program of Non-Aggression
• Linden: The Floater-Harmonizer

Passion

Laziness, indolence, sloth, accidia, psychospiritual inertia. Laziness of the psyche, loss of interiority. One who has not learned to love himself or herself as a consequence of love deprivation. Defensive evasion of interiority. Seeking outside self for solutions. Distracting interest in the workings of external things. Psychological Inertia, over-adaptation09, resignation, generosity, ordinariness, robotic habit-Boundedness, distractibility.

Riso: sloth of self remembering. Lack of energy put into self-awareness or self-remembering.

Palmer: Do I agree or disagree? habit, essential, inessential, accumulation, containment of energy, inertia and depression, anger that went to sleep.

Fear of separation from the other. Basic desire: to find union with the other.

Defense mechanisms:

• repression, dissociation, denial (Riso)
• narcoticization, deflection, confluence (Naranjo)
• narcosis, addictions (Rohr)

The Nine's illusion is that happiness is attained by shrugging off responsibility and maintaining a calm, easygoing exterior. (Donson/Hurley)

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