(see
slide show above)
Karen Horney is believed to be one
of the most innovative psychoanalysts since Sigmund
Freud. Her original contributions include the concepts
of alienation, self-realization and the idealized
image, and a new understanding of the importance
of culture and environment. Her approach has proven
to be both useful and pragmatic.
Dr.
Horney was born in Hamburg, Germany in 1885. She
attended the University of Berlin, receiving her
degree in 1913. She studied psychiatry at Berlin-Lankwitz
and later taught at the Berlin Psychoanalytic Institute.
In addition, she was a participant in the International
Congresses including the discussion of lay analysis
chaired by Freud.
In
1932, Horney came to the United States. She is known
to have been an Associate Director of the Psychoanalytic
Institute in Chicago, a teacher at the New York Psychoanalytic
Institute, and ultimately one of the founders of
the Association for the Advancement of Psychoanalysis
and the American Institute of Psychoanalysis.
One
of Horney's primary interests was the impact of cultural
and social issues in addition to childhood conflicts
when evaluating the constitution of personality.
She ultimately conceived one of the most used personality
typologies in the therapy field1.
Her descriptions of the observable features in both
the normal character and the pathological character
are a common typology shared with the Enneagram typology.
In particular the Hornevian models, Enneagrammatically
known as theHornevian Triads, potentially
directly correspond and extend the insights into
the more subtle aspects of the Enneagram.
Inspired
by the platonic thoughts about will, emotion and
reason, Horney described three personality types
in response to inner conflict: the Expansive Solutions,
the Self-Effacing Solutions, and Resignation. These types were determined, depending
on whether a person is opposed to others, and moves
against (aggressive), moves toward others (compliant
or dependent), or stands apart and moves away (withdrawn).
The Expansive
Solutions require an aggressive stance with an attempt to control, dominate and
exploit others, and with a strong need for their
will to prevail. More outwardly focused the orientation
is towards projects and results.
The Self-Effacing
Solutions require a dependent or compliant stance, with an adjustment to the
opinions and desires of others, and with a strong
need for acceptance. How others feel about them
is first and foremost.
Resignation requires a withdrawn stance, with an attempt to detach,
retreat, and move away from others, and with a strong
need for independence, privacy, and self-protection.
Inwardly focused, insecurity is concealed by the
appearance of aloofness or superiority.
The
comparison between the Hornevian models and the Enneagram
types can be viewed from many perspectives. As is
generally the case when comparing any different typologies,
there does not seem to be an exact match. There do,
however, appear to be intriguing possibilities when
viewing the Horney models in conjunction with the
Enneagram types individually as well as in relationship
to the types' respective centers.
This
suggested correlation was documented and superbly
explained by Fabien and Patricia Chabreuil2.
Their work combines the work of Horney, Don RichardRiso,
and KathyHurley and TedDobson.
For
example, the Enneagram centers have been described
in similar terms as defined by Horney's types.
The instinctual or
gut center (8-9-1) is body-based and can be seen
as having a desire to take action in the world, which
can be related to the aggressive type.
The emotional or
heart center (2-3-4) is feeling-based and can be
seen as having a desire to focus on others' needs
and to positively affect others in the world, which
can be related to the compliant type.
The mental or
thinking center (5-6-7) is thought-based and can
be seen as having a desire to give greater importance
to the interior world of ideas, which can be related
to the withdrawn type.
In
the Enneagram community, we have heard different
theories regarding the inner dynamics within centers.
One view originally expressed by Riso3 and expanded upon by Hurley and Dobson 4 is that of the unused or repressed center
respectively.
In
conjunction with the Horney types, Riso describes
the (3-7-8) as aggressive types, due to issues with
the nurturing figure, the (1-2-6) as compliant types
due to issues with the authority figure or rule giver,
and the (4-5-9) as withdrawn due to issues with both
figures. This concept clearly identifies an aggressive,
compliant, and withdrawn type within each center.
In
addition, Hurley and Dobson elaborate that the aggressive
types (3-7-8) have repressed their emotional center
and are little focused on others, and thus can be
defined as seeking expansive solutions and
being Horney's aggressive type. The dependent types
(1-2-6) have repressed their mental center and given
up thinking, and can thus be defined as seeking temperate
solutions and being Horney's dependent type.
The withdrawing types (4-5-9) have repressed their
instinctive center with a tendency towards self-protection,
inaction, and isolation, and can thus be defined
as seeking enlightened solutions and
being Horney's withdrawing type.
To
further season the correlation, I would add the works
of Kathleen Speeth, G.I. Gurdjieff, and Helen Palmer.
As noted by Speeth, it is believed that Gurdjieff5 approached the centers and the individual
types within their respective centers in a similar
approach. The centers represent our three brains
and correspond like stories in a building. The lower
story (8-9-1) is defined as the moving center, the
middle story (2-3-4) is defined as the emotional
center, and the upper story (5-6-7) is defined as
the intellectual center.
Following
this line of study, Palmer delineates the three centers
in a similar fashion naming them the three centers
of intelligence, belly (8-9-1), heart (2-3-4) and
head (5-6-7)6.
Similarly,
Riso describes these same centers as triads, the
Relating (8-9-1), the Feeling (2-3-4), and the Doing
(5-6-7). In addition, his descriptions explain that
within each triad one type over-expresses the characteristic
faculty of the triad, another under-expresses the
faculty, and the third (the primary type 3-6-9)
is most out of touch with the faculty.7
Gurdjieff
and the Enneagram authors appear to agree that it
is the predominant use of the preferred center that
creates the imbalance or over-use. Recognizing and
developing the benefits of the additional two types
of intelligence is the first step towards a more
balanced, succinct whole.
If
in fact the Enneagram is truly elegant in its symmetry
and not random or arbitrary, would not all the approaches
to the centers seem equally valid and pertinent?
And if the insights of Horney are equally respected
for their time-tested typology, why not overlay these
valuable insights and examine and synthesize the
confluence within the diverse findings.
To
begin, if the centers represent Horney's three models,
the relating center (8-9-1) gut/moving would be aggressive,
the feeling center (2-3-4) heart/emoting would be
compliant, and the doing center (5-6-7)
head/thinking would be withdrawn.
To
continue as previously suggested , if the three Enneagram
centers correlate with the three Hornevian types,
the Expansive Solutions aggressive, moving
against type would suggest the Belly Center, 8-9-1,
moving, relating, and anger. The Self-Effacing
Solutions compliant, dependent moving towards
type would suggest the Heart Center (2-3-4) emoting,
feeling, and image. The Resignation withdrawing,
moving away would suggest the Head Center (5-6-7)
thinking, doing, and fear.
Now
if we overlay the Hornevian types as they correspond
to the Enneagram suggested by Riso and Hurley and
Dobson, we have the aggressive types as 3-7-8, the
compliant or dependent types as 2-3-4, and the withdrawing
types as 5-6-7, giving us the following insightful
combinations as stated by the Chabreuil work:
8 aggressive-aggressive
9 withdrawn-aggressive
1 compliant-aggressive
2 compliant-compliant
3 aggressive-compliant
4 withdrawn-compliant
5 withdrawn-withdrawn
6 compliant-withdrawn
7 aggressive-withdrawn
In
addition, if we flavor this overlay with the contributions
of The Gurdjieff Work (by
Speeth) and Palmer, we have an intriguing perhaps
powerful picture of possible similarities and distinctions
that may further explain the subtlety of each Enneagram
type.
For example, if we synthesize Horney's
work with the works of Gurdjieff and the Enneagram
according to Palmer, Riso, and Hurley and Dobson,
we might have the following interpretation:
8
Boss/Leader
Aggressive-Aggressive
Blocked Feeling with Aggressive
Action and Thought
Generally,
the 8 is described as the Boss and the Leader and
is defined as the most aggressive type of the Enneagram.
The fixated traits include anger, domination, vengeance,
arrogant justice, insensitivity, with the need to
be strong and powerful to avoid vulnerability. The
8 is in the gut center, which is also aggressive,
supporting this theory. In addition, the repressed center
would be feeling. Therefore, these factors combined
would suggest a personality type with blocked feeling
with aggressive action and thought (the tyrant or
the protector).
9
Mediator/Peacemaker
Withdrawing-Aggressive
Blocked Action with Resigned
Thought and Aggressive Emotion
Generally,
the 9 is described as the Mediator and the Peacemaker.
The fixated traits include over-accommodation, sloth,
indolence, nonaggression and merging, passive-aggressive
tendencies, with the need to be agreeable and easy
going to avoid conflict. The 9 is in the gut center,
which is aggressive. In addition, the repressed center
would be the gut center (this could result
in inaction). These factors combined would suggest
a personality type with blocked action with resigned
thought and aggressive emotion (the sloth or the
mediator).
1
Perfectionist/Reformer
Compliant-Aggressive
Blocked Thinking with Compliant
Action and Aggressive Emotion
Generally,
the 1 is described as the Perfectionist and the Reformer.
The fixated traits include critical hidden anger
and resentment, with the need for rules and standards
to be appropriate and above criticism and to avoid
impropriety. The 1 is in the gut center,
which is aggressive. In addition, the repressed center
would be the thinking center. These factors
combined would suggest a personality type with blocked
thinking with compliant action and aggressive emotion
(the critic or the reformer).
2
Giver/Helper
Compliant-Compliant
Blocked Thinking with Compliant
Emotion and Action
Generally,
the 2 is described as the Giver and the Helper and
is defined as the most other-oriented, compliant
type of the Enneagram . The fixated traits include
pride, repression, helpfulness with manipulation,
and hostility, with the need to be appealing to avoid
being ignored. The 2 is in the heart center,
which is also compliant, supporting this
theory. In addition, the repressed center
would be the thinking center. These factors
combined would suggest a personality type with blocked
thinking with compliant emotion and action (the needy
one or the nurturer).
3
Performer/Motivator
Aggressive-Compliant
Blocked Feeling with Aggressive
Action and Compliant Thought
Generally,
the 3 is described as the Performer and the Motivator.
The fixated traits include deceit, vanity, positive
identification, pretension, and superficiality, with
the need to be successful to avoid failure and being
second best. The 3 is in the heart center,
which is compliant. In addition, the repressed center
would be the feeling center (this could
result in emotional indifference). These factors
combined would suggest a personality type with blocked
feeling with aggressive action and compliant thought
(the deceiver or the performer).
4
Tragic Romantic/Artist
Withdrawn-Compliant
Blocked Action with Resigned
Emotion and Compliant Thought
Generally,
the 4 is described as the Tragic Romantic and the
Artist. The fixated traits include envy, artistic
sublimation, melancholy, moodiness, and drama, with
the need to be special and unique to avoid being
defective. The 4 is in the heart center,
which is compliant. In addition, the repressed center
would be the gut center. These factors
combined would suggest a personality type with blocked
action with resigned emotion and compliant thought
(the tragic figure or the sensitive individualist).
5
Observer/Thinker
Withdrawn-Withdrawn
Blocked Action with Resigned
Thought and Emotion
Generally,
the 5 is described as the Observer and the Thinker
and is defined as the most withdrawn type of the
Enneagram. The fixated traits include avarice, compartmentalization,
greed, and isolation, with the need to be perceptive
and knowledgeable to avoid emptiness and not knowing.
The 5 is in the head center, which is
also withdrawn, supporting this theory.
In addition, the repressed center would
be the gut center. These factors combined
would suggest a personality type with blocked action
with resigned thought and emotion (the withholding
observer or the researcher).
6
Devil's Advocate/Loyalist
Compliant-Withdrawn
Blocked Thinking with Compliant
Emotion and Resignation
Generally,
the 6 is described as the Devil's Advocate and the
Loyalist. The fixated traits include fear, doubt,
projection, and cowardice, with the need to be dutiful
and loyal to avoid uncertainty and deviance. The
6 is in the head center, which is withdrawn.
In addition, the repressed center would
be the head center (this could result
in the doubting mind). These factors combined would
suggest a personality type with blocked thinking
with compliant emotion and resignation (the reactive
loyalist or the guardian).
7
Epicure/Generalist
Aggressive-Withdrawn
Blocked Feeling with Aggressive
Thought and Resignation
Generally,
the 7 is described as the Epicure and the Generalist.
The fixated traits include gluttony, intellectual
sublimation, options, and optimism, with the need
to be fun and happy to avoid pain and sadness. The
7 is in the head center, which is withdrawn.
In addition, the repressed center would
be the heart center. These factors combined
would suggest a personality type with blocked feeling
with aggressive thought and resignation (the indiscriminate
escape artist or the visionary).
Does
not Horney's typology, in conjunction with the Enneagram,
further explain what at first glance appear to be
Enneagram look-alikes? Thus, the inverted types would
suggest surface similarities, but they would have
core differences. For example, the 1 is the compliant-aggressive,
whereas the 3 is the aggressive-compliant, which
is often difficult to distinguish. Similarly, the
4 is the withdrawn-compliant, whereas the 6 is the
compliant-withdrawn, and the 7 is the aggressive-withdrawn,
whereas the 9 is the withdrawn-aggressive, likewise
making them difficult to distinguish without further
inquiry.
Furthermore,
as noted by the Chabreuils, the perspective of the
repressed center and Horney's typology tends to focus
on the Enneagram point's behavior, whereas the preferred
center is more indicative of the defense mechanism
and interior world.
Moreover,
does this not suggest that there are three ways of
being aggressive, being compliant, and being withdrawing?
For example, the 8 is double aggressive (definitely
goes after desires and hangs in for the long term),
whereas the 3 is aggressive-compliant (goes after
desires but complies to social standards of success),
and the 7 is aggressive-withdrawing (goes after desires
but gives up if the going gets tough).
Just
imagine if we were to overlay the Harmonic Triads
and subtypes as well . . . _ . . . but that's another
essay.
In
conclusion, correlating the Enneagram with the Horney models in
regard to the centers, as well as the Riso triads and
the Hurley and Dobson repressed center,
as documented by the Chabreuils, is rich in data
that can be interpreted on many levels. The addition
of The Gurdjieff Work,
in tandem with Palmer's work, gives body and breath
to a personality typology that
indeed is neither random nor arbitrary, but rather
maintains a quality and elegance in its inherent
symmetry.
_______________________________
1 Horney,
Karen, Our Inner Conflicts; New York (New York), W.W. Norton, 1945; and Neurosis
and Human Growth; New
York (New York), W.W. Norton, 1945.
2 Enneagram and the Horney
Typology; Enneagram Monthly, Volume 1, Number 10.
3 Riso, Don Richard, Personality
Types: Using the Enneagram for Self-Discovery; Boston (Massachusetts), Houghton
Mifflin, 1987.
4 Hurley,
Kathleen V. and Dobson, Theodore E.; (Theodorre Donson) My
Best Self: Using the Enneagram to Free the Soul;
San Francisco ( California), Harper San Francisco,
1993.
5 Speeth, Kathleen Riordan; The
Gurdjieff Work; New York (New York), G.P. Putnam's Sons, 1989.
6 Palmer, Helen; The Enneagram:
Understanding Yourself and the Others in Your Life; San Francisco (California),
Harper San Francisco, 1991.
7 Riso,
Don Richard, Understanding the Enneagram: The
Practical Guide to Personality Types;
Boston (Massachusetts),
Houghton Mifflin, 1990.
|
On
Being An Enneagram Type Eight
Catalyst Magainze Interview
March 1996
When I first learned
about the Enneagram, there was very little written about it. The description
of the 8 was the one I liked least, yet felt the most familiar. The 8 is
often seen as the boss, leader, confronter, asserter, and protector, and
described as self-confident, forceful, dominating, combative, and vengeful.
Whereas, I had trouble relating to either the power-hungry, vengeful oppressor
or the self-restrained, magnanimous hero, I did see myself as a rugged
individualist and identified with the more average traits of leadership,
confidence, generosity, self-sufficiency, forcefulness, and intimidation.
In the past, my issues
centered around power - where it was, who had it, and was it used fairly.
I also knew that I always felt provoked by the unspoken, respectful of
truth, disarmed by vulnerability, and touched by innocence, which is generally
the stance of the 8.
By nature, I did not
seek out conflict, but I certainly never avoided it. While I never wanted
to consciously overpower others, I was sensitive to betrayal and did feel
the need to prevail, and if provoked I sought the advantage to avoid being
vulnerable. In the past, when people wanted me to do something I perceived
as controlling, I felt like I was being personally challenged and retaliated
in a manner I deemed fair.
Generally, I say what
I mean and mean what I way, and would rather receive information directly
than indirectly. Thus, in the past when someone would phrase a request
or criticism in an overtly nice way, couching constructive
criticism in compliments, I felt manipulated. While there may have been
good intentions, I felt provoked by what wasn't being said - I heard what was left out at a
higher volume. Now, however, I no longer take it personally, for I know
that the direct approach can be intimidating to others of a different style.
Another characteristic
of 8's that struck me as accurate for myself is a respect for truth. I
may have very strong views, but if you can stand up for yourself and give
me your truth, I can be totally open and change my mind.
On the higher side,
I like to champion others, and it is noteworthy to mention that hidden
beneath the stance of strength is a vulnerable and innocent heart that
is deeply touched by and protective of the disadvantaged. With the knowledge
of the Enneagram and my core dynamics, I am now more compassionate of myself
and others and realize that we are all simply trying to survive within
our own defense strategies -- Katherine Chernick
Return
to the top of the page
Working
with Type Eight
Boundaries
for the Enneagram Type Eight Child
As a student and teacher of the Enneagram,
I have been asked many times how to work effectively with 8s, in particular
8 children. I am always touched when a non-8 parent
makes the inquiry because the parent wishes to support their 8 child. I
am equally gratified when teachers hire me to work with troubled teens.
However, the most painful moments in teaching came when I worked with drug
addicted felons, many of who are 8s or in relationship with 8s. In each
case I was unprepared for the unguarded, truly vulnerable innocence behind
the stance of defiance. I always see myself and I am always humbled. In
psychological terms, I am certain the 8 child in me feels a renewed sense
of hope and that the opportunity to help another 8 child will help the
8 child in me continue to grow.
The question is As the parent,
teacher or therapist of an 8 child, my question is to what degree I should
allow the 8 what he/she wants, and when to set limits? When is having
limits set teaching the 8 child how to manage his/her dominating power
and, when is it destructive to the 8?
This is a good question for me as
an 8, the daughter of an 8, the granddaughter of an 8, the niece of an
8 and the mother of an 8. As a result I can only make a biased educated
guess. The thought that immediately comes to mind is that our type is our
defense strategy. By definition a defense would indicate a reaction to
protect from something that feels threatening. This of course would be
true of all the 9 types. I believe the key is to understand that our defense
strategy hurts others the very way that we are trying not to be hurt.
8s often report that their actions
and intentions are often misinterpreted, labeled negatively and the 8s
explanations unheard. The reason that I start here is that from the outside
perspective the direct 8 style appears to be the initiating force. But,
as with all of the defenses, from the inside it feels like it is a necessary
reaction to survive a threat that is coming in. The difference may simply
be that the 8 retaliates in the same coin to the offending element rather
than defending. Either approach is still an effort to survive.
As a child, I personally expected
the world to be cold, indifferent to my needs and unjust. I expected to
NOT be protected. Punishment in terms of consequences only served to reinforce
my world view that there was no love in the world and that I was truly on
my own. Therefore, the true life altering experiences happened not when
I was punished but rather when I was afforded the opportunity to be taught
the power of love, wisdom and compassion.
An 8 child's story
In the 6th grade a friend and I found
a classroom open during the holidays. We saw it as an unexpected opportunity
for an amazing adventure filled with possibilities. We moved things all
around the room; we changed the names on the chalkboard and talked into
the tape recorder. We created total havoc just anticipating how much fun
it would be for the class to sort it all out when they returned to school
from spring break. After all they wouldn't have to work! Right?
Anyhow, my friend was the straight
A, school president (3) that became riddled with guilt and told her parents.
I of course kept my bond of secret and did not reveal her name at all not
knowing that she had told. A very fair minded Vice Principal that had been
our 5th grade teacher knew that we were good kids that just didn't understand
the harm our fun could cause. He was also struck by the fact that I took
total blame for the transgression and never told on my friend. Later I
was to learn that this was her cry for much needed attention to not have
to be the perfect person. At the time this of course was unknown to me.
I was just having fun and did not experience guilt as no harm was intended.
My cry turned out to be of another kind, far more hidden and silent.
The Principal was very resolute in
the belief that a strong hand and severe punishment was the way to teach
a wayward, strong willed child the lessons of life. His punishment was
to have me spend all of lunch and recess in his office for the last 2 months
of school, to publicly humiliate me as well as deprive me of all graduating
festivities and events. This of course is the kind of experience that 8s
believe created their 8ness. After all, I had spent 7 years getting through
the rigors of limitation that school rules presented to an 8 and graduation
was a major element towards freedom from oppression. I could not see the
fairness or justice in losing all privileges due to one misguided mistake?
From the limited perspective of an
11 year old this experience reinforced the theory that life is not fair
so why respect unjust authority? Why care and most of all be sure to be
tough because you are on you own. I would suggest this further proves to
the 8 stance that the 8 is correct in our world view and that due to experiences
such as these the 8 begins to stop sorting for data to the contrary. I
would also suggest that this would be the trap of all the types. There
are always situations and experiences to support what ever we believe to
be true.
The Vice-Principal's punishment
was far more painful than the Principal's was. It was not punitive it was
instructive. In contrast the VP's punishment was to assign me to meet after
school each day before going home with the teacher whose room I had vandalized.
This was horrifying to me. It was easy to endure sitting in the Principal's
office for all to see, as I believed it made me tougher. I was after all,
unfairly treated and a survivor. However, to have to face my victim was
unnerving. I had visions of slave labor to further define the unjust world
of the adults.
Ouch.....Not so.......This
teacher was very nice and never made me 'do' anything. Everyday she just
talked with me. Everyday, I had to feel more and more feelings and it was
agonizing. When was she going to be mean and unjust? Why didn't she make
me a slave so I could rile against her tyranny? Why didn't she treat me
with disdain so that I could raise my jaw and glare at her with defiance?
Why was she so understanding? I had no defenses for unexpected acts of
kindness, I felt bereft of resources to deal with this kind of power.
She did not lecture, she
did not chastise, in fact, she told me nothing, she only inquired. She
continued her onslaught of gentle benevolence by asking me questions. She
asked me what I had hoped for by rearranging the room. When I told her
she laughed and then explained how some of the children laughed and had
a wonderful time but that many of the children were frightened and others
thought that their things might be gone never to be found and cried. This
of course I had never considered. I had to let in that my actions had left
little 3rd graders feeling afraid and unprotected...my very own core wounding.
I was crushed! I wasn't a Santa Claus as I has imagined; I was the Grinch
to these little vulnerable 8-year-olds. I found it unforgivable. My self-vengeance
was far crueler and greater than anything the Principal had denied me.
In addition, to further make me squirm
in my own feelings she asked me what I wanted out of life. She asked what
my dreams were and since I was naturally protective what I wanted to do
as an adult to protect others. She asked me if I would want to have me
for a friend and why? I had never thought of these things. They were life-altering
questions. She said that she would have been happy to be my friend in school
because I was so protective and willing to take the full blame to protect
my friend. She also asked me what I wouldn't like about having me as a
friend. All of a sudden I found a longer list, and the beginning of the
journey towards becoming my own trusted friend.
It was here in the room of my disgrace
that I found the divine embrace off a strong, flexible boundary that introduced
a mirror to my self and my soul. I no longer felt like a gorilla in a small
zoo cage unable to be, but rather a gorilla high in the jungle with a family
troop to protect. It was there in the classroom of my shame that I learned
the meaning of teaching consequences with truly benevolent tough love.
I was not crushed, rejected, demeaned or humiliated as I had expected.
Rather, I was like a crumpled piece of paper retrieved from the trash bin
to be gently unfolded, read and accepted so that I might know that like
the paper I had once been a part of a majestic tree - worthy of being cherished
and kept rather than discarded.
Rarely does a year go by that I do
not remember my misadventure in the 6th grade, the moment of
my disgrace or most importantly the benevolent mirrors that allowed me
to see myself clearly for the first time. I will always remember the experience
of the adults that supported me in glimpsing my own potential adult, feeling
my heart and knowing the power of my impact. From then on, I chose to try
and have a positive impact on others and show the same power of compassion
and understanding. I actively sought out examples in my world to draw upon
to shape a new view of true power. As a result, I try to show kindness
in the face of disempowerment, but I can assure you that I often fail in
spite of my efforts. The difference is that due to the benevolence that
I was shown as a child I want to be benevolent with others. Because it
came as such a surprise and with kindness it created a lasting imprint
on my character.
Empowering the 8 child
'When is having limits set a good
thing, that teaches the 8 child how to manage his/her dominating power?
When is it destructive'?
So, in answer to the inquirers initial
question, I can say that consciousness may be the beginning. For the 8
to learn from consequences the journey is to assist the 8 in discovering
the pain the 8 feels and has rejected and then ultimately the pain they
inadvertently cause. The 8's innocence is at the core of this cycle. Every
8 might benefit from learning what they are really feeling in order to
understand their need to defend their heart so strongly. Empathy that is
so great needed to be limited or denied to survive but eventually must
be nurtured to be integrated. This is the most difficult thing you can
ask an 8 to do. The 8 fears that if they feel their full capacity for empathy
it will crush them.
Inquiring as to what happened is the
beginning and exploring what the 8 might have been feeling just prior to
the action is a large part of the discovery process. This can take what
feels like an eternity to non-8s. If the 8 is too defended, and doesn't
know or can't retrieve the event or feeling, a gentle inquiry as to how
others not as tough as the 8 might feel in the same circumstances may prove
helpful. Analogies using those the 8 loves and sees as vulnerable such
as in younger siblings, cousins, friends or pets often breaks the direct
stance of 'being against'. Love and protection will rise for those the
8s deem in their circle of care. This is where one may find the clues to
the deeper, more painful and hidden issues behind the 8 bravado and rash
acts.
One can be assured that prior to the
negative behavior or outburst the 8 felt a deep sense of betrayal, humiliation
and injustice where the 8 experienced themselves as unable to affect the
outcome rendering them powerless and without mercy. The unbearably painful
experience may have occurred a moment earlier or days earlier, and in adult
8s years earlier, but it did occur and the 8s internal victim was sent
to the dungeon of their heart to be silenced.
Once in the feeling state, it may
be imperative to listen to every slight that the 8 may have felt he/she
has endured, especially those by you. Like a chest retrieved from the attic
after years of storage, opening it may create a flurry of wounds that fly
out in need of immediate attention. The scabs feel ripped open and the
scar tissue feels rigid and painfully twisted. The bigger question the
8 is asking is can you cake it�can you take all of me at one time? The
8 belief is that no one could therefore no one can.
This is a wonderful opportunity to
prove the 8 wrong. After the deeper emotions have surfaced and are fully
spent is the window of opportunity to be inside the full and open embrace
of the 8 heart. This is the rare moment between defensive posturing when
one benevolently teach the 8 how comforting it feels to be treated with
loving boundaries that stretch and grow with the 8. This is when one can
teach the 8 the power of setting their own boundaries to self-limit; that
anger is a signal of pain and betrayal that can be healed yielding powerful
insight. Most of all, this is the time when one can deeply touch an 8 by
demonstrating the power that comes from treating others with benevolence.
�1998 Katherine Chernick Fauvre
Reflections on
Enneagram Type: A Workshop with Dr. Claudio Naranjo
By Katherine Chernick
�1996 KKH Chernick
Originally published in the Enneagram Monthly
Introductory
Note:
Studying
the Enneagram has been a turning point in my life. From the first
book I read and my first course given by Tom Condon,
I became fascinated with the possibility of understanding the
nature of the forces that make us who we are, and began to avidly
study
the Enneagram. After the Stanford conference, I studied with
Helen Palmer and David Daniels, whose Professional Training and
panels
masterfully taught me to have empathy and compassion for all
of the types. Don Riso's and Russ Hudson's Professional Training gave
an organized psychic structure for each type, complete with the
Levels of Health, which explain why two people of the same type
can appear to be so different. Each lesson was distinctive and
a testament to the seemingly inexhaustible way of evaluating human
nature, and all filled a different section of the broad mosaic
that is the Enneagram. For the wisdom of Gurdjieff, Ichazo, Naranjo,
and my teachers, and those before them who have been the custodians
of this knowledge, I am respectfully grateful.
When I was asked to write this article, I felt
there was much I could share about this extraordinary workshop. However,
writing about the experience proved to be another matter, for Claudio's
and my speaking and writing styles are so different, as I tend to
string adjectives together for emphasis, and he chooses concise words
or phrases that say it all. Therefore, this article is, in effect,
my "translation" of Claudio's teachings, and so any awkward phraseology
should be attributed to me. Similarly, although this is my impression
of what Claudio was saying, the information was so rich that it may
well have resonated differently with others. Stated concisely, I
walked away from the experience with a more expanded, integrated
view of type. Now for the string of adjectives¿½)
In April of this year, Claudio Naranjo held a
week-long workshop in Boulder, Colorado, his first in-depth teaching
of the Enneagram in this country in more than 20 years. I was fortunate
enough to be able to attend, and found that Claudio's unique style
of teaching contributed as much to the learning experience as did
the content. With wisdom, kindness, skill, and patience, Claudio
freely gave of himself, indulging us and politely answering questions
in a responsive yet neutral manner, creating an environment in which
I thrived.
Claudio
placed little emphasis on the structure of the workshop, instead
placing more significance on the transmission of information toward
a greater goal that emerged day by day. Interspersing nuances and
descriptors with theories, the week unfolded. Rather than having
an agenda and covering the types in an A-to-Z manner, Claudio's approach
was distinctive and focused on relativity. Instead of a methodical
approach, he employed an intriguing conversational style, similar
to the way we actually speak, spontaneously and with free association. Just
as you might begin to predict what he would talk about next, he would
suddenly journey into another deeper realm of the Enneagram before
ultimately returning to his original path. On any subject, he would
weave in nuances, theories, information, comparisons, character sketches,
and a touch of humor. Thread by thread, random thoughts were strung
together, and the tapestry of type began to take form. Often serious,
sometimes thoughtful, clearly curious, and always knowledgeable,
he elaborated on type. As a teacher, storyteller, and sage, he interwove
more obvious, overt pathology with the hidden simplistic view of
the wounded child. I found myself paying rapt attention to each pearl
of wisdom, stringing them together one by one.
Beginning with a history of the Enneagram, Claudio
acknowledged the works of Gurdjieff, Ichazo, Freud, Jung, Sheldon,
Pearls, Horney, and others, combining their theories with Eastern
philosophies and spiritual practices. Claudio explored many schools
of thought, uniting Western psychology with Eastern traditions, resulting
in a highly integrated view of type. First he discussed the different
passions, and then examined the types, ultimately breaking the types
down by the three instinctual subtypes. This was remarkably effective,
in that we got the essence of the fixation prior to assigning it
a number. The benefit of this approach was that when we were examining
the actual passion, it was unfiltered by our previous conceptions
of what that type was supposedly like. It contributed to an overall "layered" effect
that I think opened up the organized mind.
Claudio started with interesting general observations
of the passions, and then proceeded to discuss each passion in depth,
making memorable statements along the way. For example, he defined
the sloth of the 9 as lack of voltage, no motivation, and out of
energy, stating that you cannot repress anger without repressing
everything. He referred to it as a laziness-awareness, which he called
being "functionally dumb"�not a dumb person, but choosing to function
with dispassion; and the laziness was of awareness or consciousness,
because awareness is too painful, and distraction is preferred (e.g., "don't
rock the boat; let's not create a problem by seeing how it really
is"). He described it as a defense of "not knowing." In contrast,
the passion of the 2 is pride and "ego flattery" or "egocentric generosity," and
represents a "love trauma." The 2 has "false abundance" and is in
full denial of emptiness, filled instead with false love, often "promising
more than they deliver, and delivering more than they promise." As
Claudio noted, there is not much room for the self when filled with
pride.
In describing the passions, Claudio did not try
to make them appear equal, yet suggested that all the passions equally
keep us from our essence. Possibly, the mood in a society or an historic
moment may determine whether or not a particular passion is considered
good or bad. If so, this might explain his theory that many 3s believe
they are 8s, for in business, some 8-like traits are valued and esteemed.
Thus, some 3s, recognizing that this is how they need to be seen
in order to be successful, have identified themselves as 8s; but
their underlying motive is that of a 3�i.e., to fulfill the role.
Claudio teaches that the wings are ever-present,
and that the point is the convergence of the wings. He introduced
theories that the passion is the "yearning" and visible by age five
and is a response to the situation¿½an emotional pattern¿whereas the
fixation is the "way of being," a life philosophy and an abstraction
that is in place by age seven. He also teaches that the instinctual
type is one of three sub-personalities that is the "auxiliary passion." He
suggests that outwardly the instinctual subtype can look positive,
like a talent, or something of which one should be overly proud,
but inwardly is a reflection of unhappiness with a price to be paid¿e.g., "the
oyster is not too interested in the price of the pearls."
With regard to the instinctual subtypes, one intriguing
insight to type 4 was the introduction of a rare type of sexual 4
that can be "counter-envious" with 8-like tendencies, which Claudio
described as often appearing "more 8 than an 8." This sexual 4 is
in denial of envy, is self-confident, claims position, and knows
his or her own worth ("I deserve it"). Moreover, this 4 can be cannibalistic,
overstep boundaries, and diminish others to make the self bigger
and to prove one right. Examples given were Hitler and Pacino in
Scent of a Woman. This raises the question of "counter types" for
each of the Enneagram points.
Claudio's words were carefully measured, extremely
concise, and effective. There was nothing forced or artificially
balanced, with no sense of "apology" with respect to any particular
type, thus permitting one to view the types clearly. For example,
when discussing the passion of fear, he described it as a lack of
courage or as too much fear, in effect a fear of fear, adding that
perhaps all of us can be cowards, but not all of us are afraid of
fear. He submitted that the passion arises from the attempt to avoid
experiencing fear or projecting fear, and trying to ignore having
fear, resulting in suspicion and no faith in self. So a defiant,
counterphobic attitude arises from the need to defend and be guarded,
to be inhibited. This suggests how the counterphobic 6 differs from
the 8ï¿the 6 is inhibited, whereas the 8 is notï¿i.e., the counterphobic
6 can be bold and do heroic things ("military man") but still have
phantoms or phobias.
He further stated that 6s feel "swallowed by others." This
choice of words creates a clear visual picture that rings with validity.
Being "swallowed by others" might be interpreted as a fundamental
fear of what could happen to them, a terrible fantasy, imagined exaggerated
danger. There is a tendency to submit, and the counterphobic fights
that tendency, while the phobic runs away. Anything new would be
threatening, terrible. Therefore, the 6 is slow and "holds back and
does not display" and instead becomes a "proof" junky.
Choosing words that create pictures is another
impression of Claudio's teaching style. Furthermore, he does not
seem to use the same approach for each type, and instead uses the
words that serve the type. As an illustration, Claudio sees the 7
as passive-aggressive with humor, diplomacy, and conscious manipulation,
believing that "having my way is love." When he talked about the
aspect of rationalization of the 7s, he referred to them as having
a lubricated or "slippery" quality. As "utopians," the 7 likes and
offers gentleness. With a philosophy of life to "live and let live," the
7 has a lighthearted way of getting around the super ego. Yet, "behind
every good boy there is a spiteful brat" (Fritz Perls), and what
is not observable is the 7's non-connection and hidden paranoia.
Claudio views the chief feature as the "core of
character," a "distorting of reality, an illusion, a trap, a cognitive
defect, a ruling passion¿the crazy idea about things," and sees the
passions as the basic motivations. He described that all the passions
are various deficiency motivations¿a wanting¿a form of light passing
through different filters creating different colors. The capital
sins, as well, are thought to be deviations in psychic energy, creating
destructive effects in life and spiritual obstacles.
He portrayed the fixations as ways of being hung
up on our own assumptions of reality¿the fixation is the particular
assumption of reality we have, and it crystallizes in our consciousness, "lack
of appreciation of life as it is," and is slightly different for
each of us. My understanding is that he believes that we contend
with all nine fixations, and that it is just a matter of which one
we overuse.
Claudio sees the 5 as feeling a sense of impoverishment,
having very limited resources and energy, and with non-expression
of feeling (dry, desert-like depression). They tend to amputate reality,
repressing whatever they feel is bad about themselves, and because
of such repression, their unexpressed anger goes inward. Thus, they
are easily depleted and look inward so keenly that solicitations
from the outer world are experienced as interference¿i.e., "you are
in the way of my listening to myself."
Both the 5 and 1 seem to repress anger. However,
by comparison, the passion for the 1 is anger and is motivated by
the need for "perfect values," perfectionism, and more importantly
a lack of acceptance for imperfection. So unlike the 5, the 1 has
inverted anger "reaction formation"I¿moral superiority, kindly intentions
that cover anger, a rejection of one's own experience in favor of
what should be (a willed positive regard not supported by true loving
feelings), therefore at odds with reality.
Working with further distinctions, he explained
that the reason the 1 and 3 have a surface resemblance is that the
3 has the "right image" (e.g., the perfect person), whereas the 1
has the "perfect values." He cited Dick Tracy, Barbie, and Star Trek's
Mr. Spock as examples of the 3. He sees the 3 as having no feelings,
like HAL the computer in the movie 2001. The 3 modulates expression
of feeling; they look like they feel "nice" when they do not feel "nice" at
all. The deception is the logical and clear simulation of feeling.
Think of HAL, who in an effort to be efficient killed off his own
people and then kept the information from himself and searched for
the killer.
Claudio teaches transmission through relativity,
which he accomplishes by comparing opposites by juxtaposition rather
than by cataloguing. Everything is compared and contrasted and has
a point of reference¿i.e., the Sexual 4 is arrogant and demanding,
whereas the Self-Preservation 4 is oneish and tenacious; or the 8
is spending energy, whereas the 5 is saving energy.
Another aspect of comparison is the relationship
of opposition in the Enneagram. For example, the 1 and 5 are on the "anal
axis," the 2 and 7 are on the "oral receptive axis," and the 4 and
8 are on the "oral aggressive axis." Some of the similarities between
type included those that shared common issues. In addition, the 1
and 5 have issues with control, the 2 and 7 share issues with connection,
and the 4 and 8 share intensity.
Claudio introduced a multitude of theories and
intriguing ways of slicing the "Enneagram pie." Of the triads, he
said the 8-9-1 was the triad dealing with ignorance or unconsciousness,
the 2-3-4 with craving or desire, and the 5-6-7 with issues of hate
or aversion. In addition, the 8-9-1 was the neutral aspect of the
Enneagram, the 2-3-4 was the extroverted perspective of the Enneagram,
and the 5-6-7 was the introverted. He saw the right side of the Enneagram
as primarily feminine and social, and the left side as primarily
masculine and antisocial, and so on. He gave us many, many different
Enneagrams, so to speak. These perspectives suggest different internal
views he has synthesized, resulting in how he sees type.
With regard to the polarity of temperament, he
viewed the 7 and 4, as well as the 5 and 2, in sharp contrast to
one another. The 7 is seen as the happy character, whereas the 4
is seen as the sad character; and the 5 is seen as having cool aloofness,
whereas the 2 is seen as having warmth and intimacy.
Another aspect of temperament was mood. He talked
about mood (elation versus depression), and that the 2-3-4's are
quick and gregarious, and the 5-6-7's slow and timid. He discerned
that within the triad, there is a contrast in mood. For example,
the 2 and 7 have the high moods, and the 4 and 5 have the low moods,
in their respective triads. An example of the high mood in the "extroverted
triad" is the 2, which we know to be up, quick, gregarious, and outgoing.
Similarly, an example of the low mood in the "introverted triad" is
the 5, which we know can be depressed, slow, withholding, and withdrawn,
and so on.
As mentioned, the 4 and 5, at the pit of the Enneagram,
are hypersensitive and see the abyss, and are difficult and fussy
versions of the low moods from the two different triads. In contrast,
8-9-1, the third triad at the top of the Enneagram, is described
as ignorant, neutral, insensitive, and unconscious, and as "defensive
extroversion with an avoidance of inwardness." This insensitivity
is perhaps a reflection of self-forgetting. As an example, the 8
has "solution mastery," tends to be a cynic, exploitive, and focuses
on the simple nuts and bolts of life, and is viewed as tough, rebellious,
vindictive, insensitive, and thick. Most important, the 8 is insensitive
to subtlety, and needs strong stimuli¿e.g., "loud music, heavy spices,
and intensity to feel alive."
Having submitted our childhood histories to Claudio
prior to the workshop, we were also able to delve into a variety
of self-diagnostic psychological exercises and broke into groups
by type, where impressive similarities and patterns emerged when
the data was shared. We put our results to graphs, clearly demonstrating
a similar pattern of attention, which was even more visible when
we shared the results on panels.
Through observing the demeanor of a person, something
can be perceived that is deep and profound. The trick is to be able
to recognize it when it manifests. This brings to mind a Holographic
picture or kaleidoscope, which when shifted reveal images not previously
seen. Similarly, you need to know what you are looking for when determining
type. As to knowing what to look for, perhaps it is in reality everything
synthesized that with subtlety reveals a crystallized sense of type,
like the varying perceptions realized from the Holographic picture
or the kaleidoscope. Therefore, when an individual displays an "eagle
eye"�upright posture, with a carriage that is very proper and held
tight, and with a finger that tends to point out all the "shoulds" and "should
nots"�we might all agree that this is a 1. Admittedly, this approach
may not always work, for there is invariably the element of individuality.
However, this concept clearly represents a way of seeing that, if
understood, can be extremely powerful.
Of
course, there remains an ongoing question, which
subtleties do you decide are defining and, thus, indicative of type?
It is unlikely that one answer will apply to everyone, and so an approach
for one type will not necessarily work for another. What was most noteworthy
about this workshop, its style and approach, was how it emphasized
the subtle nuances about all the types, the messages that surface on
their own and that you can recognize if you are receptive to them.
The ability to do this must be what Claudio calls his "nose" or "seeing
through the game of the other. Claudio's focus was on recognizing
the pathology and the hidden passion of the types. He reinforced that
the study of typing must go beyond written descriptions, and that of
much more importance is the ability to recognize type intuitively.
He emphasized creating more of an environment for seeing the subtleties,
trusting the gut, and letting the subtlety be the dominant factor.
I found the week to be evocative. I came away
with a more expanded sense of type and yet a narrower set of criteria, "ennea-types," Claudio's
assessment of personality type according to the Enneagram. The nuances
have continued to surface for me. I have discovered that there is
an underlying subtlety that cannot be conveyed through using one
particular word or descriptor. Perhaps we rely too much on descriptors,
since it is tempting to want to classify. More important, I believe
there is something inherently revealing in a person's posture, something
detectable in our speech, our manner, our carriage, and the distinctive
way we respond to situations.
In conclusion, Claudio explained that the logic
of the system suggests that whereas truth is liberating, a felt insight
must also come into play; and by working on the virtues with attention
to practice, transformation can occur. Finally he suggests that working
with a trusted group that will call you on your fixation is one of
the most effective ways to challenge your compulsive behavior and
to support the growth process.
©1996 KKH
Chernick Fauvre
Originally
published in the Enneagram Monthly- EnneaMonth@aol.com
Return
to the top of the page
|