I assume that it was also an instrument of power, because it’s knowledge enabled the adept to see through people’s psyche. It was first published as late as 1916 by Georg Iwanowitsch Gurdijieff and his student Pjotr Demjanowitsch Ouspensky.
The term Enneagram is composed of two classical Greek words: ennea = nine / gramma = sign, point
Graphically, the Enneagram is depicted by a circle with nine points with a distance of 40° between each of them, numbered clockwise. Each of these nine points represents one specific pattern of behaviour. Points 3, 6 and 9 are connected as a triangle, the other points as an irregular six-pointed star.
In order to understand the logic of this scheme, we first have to approach the Enneagram from a different angle. Let us imagine life as a timeline, much like a film-editing program.The hour zero is birth and somewhere at the end is death. In between, life happens as a process of maturing that we can put in the middle graphically – knowing quite well that this is a simplification, as any model is. Now we can divide life into two halves, both connected to a main question.
The Enneagram tries to do justice to the dynamic development between the where from and the where to.
Psychologists Maria-Anne Gallen and Hans Neidhardt have developed in their book THE ENNEAGRAM OF OUR RELATIONSHIPS the following Basic Thesis: In childhood (blue square in the graphic), we are decisively marked in our behavioural patterns. We experience outer coercions and conflicts (with parents, siblings, friends, groups and norms of society) and adapt our basic behaviour in order to avoid emergency situations. This corresponds to our basic need for harmony. In order to do this, we inveterately develop behavioural patterns that define our view of the world and the way we act for the rest of our lives.
This raises three central questions (according to Gallen and Neidhardt):
1. The need for autonomy. Who am I and which rights do I have? To struggle against assaults on our autonomy. To develop instinctive impulses of the gut energy.
2. The need for relationships and love. Which group do I belong to and why am I being loved? To experience renouncement. To develop emotional attributes of the heart energy.
3. The need for security and order. Is it safe for me here? To know one’s way and to have the overview of a situation. To develop the perception and cognitive functions of the head energy.
In childhood, each human being receives impulses leading to conflicts. In the development of personality, the need to evade these conflicts leads to a specific tendency. Gallen and Neidhard use the suitable term ‘bias’ for this.
Bias towards Gut-Energy My autonomy is not naturally guaranteed.
Bias towards Heart-Energy I don’t feel loved enough.
Bias towards Head-Energy It’s not safe for me here.
From negative experiences, strategies of avoidance are developed in order to evade taboos and to escape punishment. Maybe later the taboos will be consciously broken. The sum of these experiences leads to a certain view of the world and to ideals the person is striving for (I am good when I behave in such and such a way). Analogous to the type theories Integrated Solution Oriented Therapy and the ‘Belbin Team Roles’, the Enneagram divides human behavioural patterns into three groups, the basic types – depending upon which personal tendency is primarily marked.
At the same time we must not forget that this is a simplification, as any model is. Each human being is a microcosm in which all three centres are invested in and are functioning. All nine types think, feel and act, they have a drive for sexuality, for self-preservation as well as social urges. All nine types make errors of gut, errors of heart, errors of head. But the Enneagram can show us, which development possibilities are primarily inherent. Therefore, it can lead us to a causal character development (if so – then). Since characters, other than human beings, have a relatively simple structure, the model-like simplification of the Enneagram gives us the necessary clarity about the sum of their traits and the potential for development.
Which traits are decisive for the three basic types?
Gut types are dominated by their urges and have a strong sexual orientation. They react directly and immediately, without much thought. They fight their way through life, appear to be self-assertive and strong-willed. But behind the façade, they are quite vulnerable and often doubt themselves. They want to tell others what to do, aspire power and appreciate justice.
Typical phrase: Hey, here I am!
Question: How do you like me?
Heart types are emotional and socially oriented. They experience themselves through the eyes of others, are very communicative and actively foster their relationship with other people. They clamour for the attention of others and tend to be self-righteous. Often, they hide their aggression and seek popularity through self-sacrifice and activity. To the outside world, they seem to be harmonious and cheerful. But within themselves, they feel futile and melancholic.
Typical Phrase: You must love me!
Question: Who keeps me company?
Head types first think through a situation thoroughly and then act according to plan. They have a sober predisposition and appreciate values such as duty and order. They enjoy putting the needs of others before their own. They suffer anxiety in an exaggerated way and hide their vulnerable feelings from others. To the outside world, they seem to be wise and at one with themselves. But on the inside, they feel lonely and upset.
Typical Phrase: I saw it coming.
Question: What are you trying to tell me?
The three basic types are each divided into three subtypes, the behavioural patterns. They depict which character prefers which emergency-solving-strategy.
A — OBSTRUCTION: Strategy of suppression, eliminating the emergency from consciousness.
B — OVER-DEVELOPMENT: Strategy of overactivity in order to compensate for the need they experience.
C — CONVERSION: Strategy of changing the energy direction back to themselves in order to stimulate themselves.
By allocating these three behavioural patterns to the three basic types in the Enneagram, we get a slightly differentiated picture of nine character profiles (according to Gallen and Neidhardt):
The nine character profiles have labels that vary, according to the interpretation in the Enneagram. I think the following terms are useful because they express both positive and negative character traits. Here, they are always used in the plural:
By now it should be clear why we have nine different character profiles. This model is sufficiently proven by empirical application. Here is an interesting analogy: The nine character profiles are definitely related to the original nine basic sins or root sins of Christianity.
In their book THE ENNEAGRAM – THE NINE FACES OF THE SOUL, Richard Rohr and Andreas Ebert put strong emphasis on this point. From a dramaturgical point of view the basic sins reflect which inner conflicts the characters have to face in order to mature.
According to the ‘Theory of passions’ by Evagrius Ponticus (ca. 350 BC) there are eight vices: Wrath, Pride, Vanity, Envy, Greed, Gluttony, Lust and Sloth. Later, Pope Gregor I. reduced this list to seven – vanity was dropped. In the Enneagram, all eight vices are kept and one more added: Fear.
