I’m intrigued by the parallels among the Bible story of the Israelites turning away from the true God and fashioning a false idol in the form of a golden calf; George Gurdjieff’s statements about the personality compensating for our essence; Karen Horney’s description of an idealized self image substituting for the real self; and the Enneagram showing how this dislodgment plays out in nine personality styles.

After wandering around in the desert for 40 years, the Israelites were feeling a little despairing that Yahweh was ever going to get them out of the desert and into the promised land. So they decided to turn away from the true God and fashion a false idol in the form of a golden calf.  Hopefully their idol would lead them to security and happiness since Yahweh didn’t seem up to the task.

It is the nature of idols to promise everything and produce little and they don’t do this for nothing (something like investment advisors.)  To get results from idols you have to promise to do what they tell you.  You must follow their advice, otherwise everything you are afraid of will happen to you.  Idols are not above threats.

In addition, you have to bring them sacrifices – some flowers, fruits, animals, your first-born child – whatever is important to you.  But these are minor offerings compared to the safety and glory idols promise.

Bringing this socio-cultural story closer to the psyche, George Gurdjieff, the Armenian teacher of esoteric wisdom, speaks about the personality or false self compensating or substituting for our essence or true self.  If we abandon and lose faith in our real self, then we need to fashion a false self to mimic and stand in for the real deal.

Karen Horney, a neo-psychoanalyst, writes about the idealized self image replacing the real self.   She believed each individual is born with a healthy real self.  By aligning ourselves with our true self, we will realize our full potential and live in harmony with other people (the humanist version of the promised land.)

When children are loved unconditionally for themselves and when they have their biological, emotional, and social needs satisfied, they remain connected to their real selves for they have no reason to be other than who they are.

On the other hand, when children’s needs are frustrated and unmet by their caretakers’ indifference, rejection, or hostility (what Horney labels “basic evil”), they then develop a view of themselves as lowly and despicable.  There must be something wrong with them to deserve such treatment and deprivation.  So they fashion an idealized self to compensate for and escape from their real self which has degenerated into their despised self.  A conflict then develops between the real and idealized self which has become crystallized into an idealized self image.

Our idealized self-image is how we think of ourselves, consciously or unconsciously, and how we want others to think of us.  In the Enneagram system, the nine self-images have been labeled “prides”.  We are proud of being right, loving, successful, deeply feeling, insightful, loyal, upbeat, powerful, and easy going.  But as Horney notes there is a certain arrogance involved in that we appropriate or arrogate to ourselves exaggerated qualities that may not actually be there.  When our prides are not noticed, minimized, or stepped on, we overreact with anger, guilt, embarrassment, or other negative feelings.

From the Enneagram perspective, personality is an exaggeration, a caricature, of our authentic personal qualities. Similarly, Horney observed that the idealized image is constructed partially on the person’s genuine self.

Personality masquerades as our essential self and tricks us into identifying with and believing that an inflated dimension of our self is our whole self.  We collaborate in this deception as a way of defending our true self from anxiety-provoking vulnerabilities and as a way of compensating for certain imagined shortfalls in our real self.

Our personality retains intimations of our real self and we can follow it back to our authentic self if we follow our developmental trail back the way we came.  This will return us to the path of self actualization. Or we can follow our false self further into its idealized self-image and this will lead us down the road to self-image actualization where only a distorted part of us will be realized.  The problem with this route is, ironically, the closer we come to our idealized self, the more neurotic we become.

From the Enneagram perspective, the idols of our personality, manifested in our idealized self image, beckon us to security and happiness.  But to reach their promised land, we must pledge our unwavering devotion and fealty to them.  And if we disobey them and take another path, they warn us that what we are most afraid of will surely come about.  We better follow our should’s and idealizations.

On the other hand, our essence or genuine self invites us to a deeper security and well-being.  It is a gentle calling, doesn’t use threats, is always there, but may not be as easily recognized.  We are guided along this path by our values and ideals.

So what does each type value and really want?   What is their head- heart- gut’s deepest desire?  What are they enlivened by?  And, opposed to their desire, what do they most dread?  What is each type particularly vulnerable to and afraid of?  It is these fears that their idols promise to protect them from.  The irony is they are sheltered from what they fear, but they don’t get what they really want.  Tragically their defensive strategies prevent them from getting what they need.   The good news about living in a castle surrounded by a mote, alligators, and barbed wire is you are safe.  The bad news is, since you are so cut off, you eventually die of boredom or starvation.

So how does all this show up in the Enneagram styles?

Ones want to be good.  They want to realize all their potentials and be all they can be.  And they want to help others do the same.  They have a passion for excellence and doing things well. They want to make the world a better place.  When asked, what Ones say they really want is to be accepted as they are and feel good and right about themselves.

What they are afraid of and sensitive about is being criticized, rejected, treated unjustly, or being wrong(ed).  Their Idol of Perfectionism promises to protect them from these vulnerabilities.  After all, if you’re perfect, you’re safe and no one can criticize you.

Ones need to bring to their “We Try Harder Idol” all their good deeds, their exhausting efforts, their musts, shoulds, and ought to’s, their critiques of themselves and others, their anger and resentments.  Their idol (and their ego) thrives and grows strong on these offerings.

What Ones have to sacrifice to their idol is fun, enjoyment, spontaneity.  They give up feeling carefree and relaxed and won’t be able to ever go with the flow since they have to be in control. They must renounce their own desires and wants for the sake of their shoulds and forego being dappled since their idol’s world is black and white.  In other words, they, like every other type, must forfeit their inner child or real self – a small price to pay for safety and security.

Twos want to be loving.  They desire to be helpful, caring, and needed.  They like being nurturing, considerate, and appreciative.  They want to make the world a more loving place.  What Twos say they really want is to feel connected, cared for, and loved.

They are afraid of and are very sensitive to being rejected, separated, disconnected, not liked, not accepted, not being needed, and feeling isolated.  Their Idol of Co-Dependency promises they will never experience these awful situations.  If you make yourself indispensable, who would want to part with you?  If you love me, you won’t hurt me, and I’ll be safe.

Two’s need to bring to their “How Can I Help You Idol” all their helpful deeds, personal sacrifices, accommodations, shape-shiftings, and abundant compliments and flatteries.  These make their idol and ego feel proud and worthy.

They need to sacrifice their own needs, agenda, and self to their idol.  But no one approves of that self, anyway, so no great loss.  They are not permitted to receive and they can’t accept grace since that goes against their job description as a helper.  Twos can’t ask directly for what they want but their idol shows them how to seduce others into giving them what they need.

Threes want to be effective and productive.   They want to get things moving and done and accomplish what they set out to do.   They enjoy being motivated and motivating others. They seek to make the world more efficient.  What Threes say they really want is to be accepted and affirmed for themselves and to be able to put being before doing.

They are afraid of not being successful and of being a failure.  They fear being rejected, not recognized or admired, not being paid attention to, being inactive, feeling useless, and not worth anything. Their Idol of Workaholism and Success guarantees, in less than 10 days, they will be winners and will avoid being losers.  If you look good, work smart, and put in long hours, how can you fail?  And if you make others look good, why would they want to fire you?  I’m safe if I’m successful and admired.

Threes need to bring to their “How Am I Doing Idol” all their works, awards, successes, clubs joined, society pages appeared in, achievements, accomplishments, networkings, linked-in connections, deals closed.  These trophies keep their idol’s and ego’s addictions going.

What Three’s need to sacrifice to their idol are their own agenda and wishes, their family and intimate relationships, and their inner life.   Who has time for these anyway?  They need to forego time off from performing and having to impress others, being loved for who they are vs. for what they do, and they can’t just be.

Fours want to be original, authentic, and creative.  They want to feel life deeply, express their reflections aesthetically, find their deepest selves, and find meaning in their world.  And they wish to remind others to do the same.   They desire to make the world a more meaningful and beautiful place.  What Fours say they really want is to be connected to others and connected to themselves.   They want to belong and they value self discovery and development.

Fours are afraid of being abandoned, left out, neglected, ignored, not paid attention to, feeling rejected and uncared for, bored, criticized about their style, and having their creativity stifled.  Their Idol of Elite Standards promises them they will not experience these terrible circumstances if they follow their idol’s inspirations.  And because they will be so extraordinary, even if someone foolishly does leave them, the Fours will make such a profound impression on these callow creatures that they will never forget them.  I’m safe if I’m special and I suffer.

Fours need to bring to the altar of their “Suffering Idol” all of their exquisite tastes, their unique contributions, their beautiful creations and clothes, and all of their dramas, misunderstandings, sufferings, and tragic flaws.  All these things make Fours and their idol singular and special.

Fours need to sacrifice to their idol any future happiness, any experience of being ordinary, and any sense of equanimity and calm.  But what good can come from being ordinary, really? Even though they want it more than anything, they have to give up a sense of connection to others because then they might be understood and lose their mystery.  They forego having what they want since they would lose the feelings of longing and yearning that make them feel alive and extraordinary.

Fives want to understand.  They want to be wise and perceptive and to know the truth.  They enjoy learning and getting the big picture. They desire to make the world a more enlightened, better understood place.  They also value independence and privacy.  When asked, Fives say they want to be themselves in relationships.  They want connection and also freedom, privacy, and territoriality.  They seek to know and to be competent.

Fives are afraid of being invaded, taken over, and engulfed.  They fear being emptied and deprived and having to respond to draining demands.  They fear being evaluated and put down.  They are not keen about being visible, exposed, looking foolish.  They don’t like to feel dependent or inadequate.   Their Idol of Intellectualism promises to make them omniscient, invisible, and out of reach (also out of touch, but the idol doesn’t mention that.)  You can’t be criticized for what you never said and you can’t hit a target you can’t see.  I’m safe if I’m invisible and I know.

Fives have to bring to their “Know-it-all Idol” all of their ideas, books, articles, and internet sites visited.  They need to bring in their hoarded items along with their evasions, smoke screens, and abstractions.  All of this will make them and their idol safe in the attic in the realm of thoughts.

What Fives have to sacrifice to their idol are any close relationships, any feelings or sensations, any possibility of being known.  Fives need to give up becoming involved and engaged in life and become tourists.  They forfeit being in the game for the sake of staying safe on the sidelines. They subordinate their heart and body to their head.  However, as is well known, real life is the life of the mind and all else is inconsequential anyway.

Sixes want to do their duty.   They desire to be loyal and committed to their word.  They wish to feel safe and secure and they want to make the world a safer place.  They are conscientious and responsible and value law and order. Sixes say they really do seek safety and security.  They want a sense of belonging.  They want to be listened to and have their side taken.

Sixes fear most everything but are especially sensitive to being betrayed and betraying others. They don’t like deception.  Because they value consistency, they fear being caught off guard.  They fear physical and emotional harm. They are afraid of being thrown out of the group, not being heard or listened to, being treated unfairly, and being given premature responsibility before they have the ability to do what is required.  They are sensitive to feeling trapped.  Their Idol of Fear reassures them that it will safeguard them from all these dangers.  If I do what I ought and have authority on my side, I’m safe (Fearful Six).  If I’m wary of authority, act blustery, and have an exit strategy, I’m safe (Counter-Fearful Six).

Sixes must bring to their “Frightful Idol” all their fears, because they are what keep them safe – trembling, but safe.  Their fears help them be prepared.  So they need to pile up all their suspicions, doubts, and paranoid thoughts.  These keep their fears alive and keep them alert while the enemy prowls about.

To be safe Sixes must sacrifice their own inner authority and inner compass, surrendering their own ideas and beliefs.  But these will only get them into trouble, anyway.  So best to doubt them, hand them over, and lean on the authority of their idol.   To feel secure, Sixes have to give up trusting themselves and others and ever feeling carefree and relaxed, otherwise they might get caught off guard.

Sevens fancy adventure.   They want to explore the world of possibilities, enjoy life, and make the world a more exciting and delightful place.  Friendly, sociable, and optimistic, they are full of interesting ideas and plans.  What Sevens say they really want is happiness, freedom, choice, and commitment (believe it or not).

Sevens fear being limited and tied down, feeling immobilized, paralyzed, sick and lifeless.  They don’t want to be trapped and they dread being bored or boring.  They are not particularly attracted to suffering and pain and don’t see much good coming from either.  They want to be encouraged and don’t like being discouraged.  Their Idol of Hedonism will make sure none of these downers ever befall Sevens.  Hold your head up high and look for the silver lining.  If I’m OK, I’m safe.

What Sevens are asked to bring their “Upbeat Idol” are all their fantastic plans and options, their fun times, variety, spices, excitements, ice cream and toppings, exotic adventures, possibilities explored and then moved on from.  These feed their idol’s and ego’s addiction to pleasure and variety.

What Sevens need to sacrifice to their idol are any inner stillness and peace, any sitting still for longer than two minutes, solitude, any present satisfactions vs. thinking about future delights, and any genuine fulfillment.  But present delights only anticipate future possibilities, anyway.  They may have to give up a permanent home and deep relationships for the sake of traveling on. And they will miss discovering the riches of their shadow.  But, if you are afraid of the dark, no great loss.

Eights want to be autonomous and independent.  They like to live their lives the way they want to live them.  They want to use their power to empower the disenfranchised. They desire to make the world a just place.  Eights say they want self-determination, equity, respect, approval.  On a basic level, they seek to survive and be in control.

Eights fear being neglected and treated unfairly.  They don’t like injustice or dishonesty.  They fear feeling weak, powerless, limited, dependent, subordinated, unable to do, not being in control.  Their Idol of Strength assures them that if they follow his/her coercions, they will be invulnerable and invincible.  If I intimidate you, you won’t hurt me.

What Eights need to bring to their “Tower of Power Idol” are their triumphs over their enemies, outrages, affronts, anger, firepower, scorched earth, huffs and puffs, injustices.  This breastplate of anger gives them strength and keeps the fire in the belly burning.  Their idol and ego thrive on resentment and revenge.

What Eights need to sacrifice for the sake of being invulnerable is any closeness to people.  But, then, intimacy might invite in a Trojan Horse.  They have to give up their inner child with any innocence or fragile feelings they might have.   But these are chinks in their armor and ought to be disdained anyway.  They won’t be able to extend or experience tenderness, compassion, or forgiveness. They won’t experience any unguarded vulnerable moments and they won’t be allowed to tolerate any weakness in themselves or others.

Nines value harmony and peace.  They want to make the world more harmonious and inclusive.  Possessing a laissez-faire attitude toward life, they allow people and events to unfold in their own way and in their own time. Nines say they want to be loved and cared for and noticed.  They desire inclusiveness and union.

Nines fear being neglected, not noticed or cared for, being alone.  They don’t like being upset and so fear conflict, confrontation, and dissonance.  They fear feeling ashamed, crushed, and left feeling defenseless.  They don’t want to be accused of hurting others out of anger.  Their Idol of Comfort will lead them to the promised land of contentment where they will never be troubled again.  If I’m numb, I’m safe.

Nines need to bring to their “Couch Potato Idol” all of the comforts they have gathered around them – their comfort food, drink, TV, marijuana.  They need to bring their conflicts avoided, groups and athletic clubs joined but never attended, their routine jobs.  All of this will keep their idol and psyche deadened for the duration.

Nines need to sacrifice to their idol their own opinion, agenda, thoughts, feelings, and assertions.  They also have to give up ever completing anything for the sake of procrastination. They will have to forgo a sense of accomplishment and a sense that they really do matter.  They need to tamper down their feeling of aliveness and vitality and certainly will not be permitted to experience the opportunity and growth that come from conflict.  But all these personal preferences and agitations might disrupt the harmony of the universe anyway, so best to leave them unexpressed.

From Idolatry to Reality

If we determine that the cost: benefit ratio of following the idol of our personality is not worth it, that we’re giving up a lot more than we’re gaining, then what other options do we have available?  When all else fails, as it inevitably must, we can always return to the resources of our real self which we gave up on when we exited the Garden of Eden.

We have the strengths of our own style, our neighboring styles, the styles of our stressed and relaxed points – the resources of all nine styles, really, since we have nine players on our inner team.  Though we may only choose to put a few of our favorite players on the court, we do have nine players on the bench.

We have the idealism, conscientiousness, and persistence of Player #1 (the Idealist) to focus, concentrate, and hold our energies on the right path and keep the end in mind as we proceed.

We have the empathy, love, caring, and relationship skills of Player #2 (the Relater) to connect us with others and provide the intimacy we seek on our journey.

We have the industriousness, productivity, competence, and energy of Player #3 (the Closer) to bring our projects to completion and transport us to the end of our journey, not to mention publicizing that we’re on the journey.

We have the sensitivity, refinement, grace, and introspection of Player #4 (the Artist) to add depth and style to our undertakings and add beauty to our journey.

We have the objectivity, big-picture panorama, analytic skills, and wisdom of Player #5 (the Observer) to understand what our journey is all about and take in the landscape from beginning to end.

We have the trouble-shooting, risk-managing, devotion, and circumspection of Player #6 (the Loyalist) to keep us safe on our journey and secure for us the sense of belonging to a group to accompany us along the way

We have the imagination, vision, brainstorming capacity, optimism, good cheer, and joie de vivre of Player #7 (the Optimist) to find interesting people and places to visit as we enjoy our journey.

We have the strength, autonomy, durability, and force of Player #8 (the Energizer) to push obstacles out of our way, clear the path, and protect us on our journey.

We have the relaxed confidence, inclusivity, negotiating and mediating abilities of Player #9 (the Peacemaker) to include others on our journey and align us with the flow of the universe.

Take some time and ask yourself the following questions:

• When do you feel real and authentic?

• When do you feel false and inauthentic?

• How do you know when you’re following and acting from your real self/essence or from your personality/ego?  Is there a different feel to these two states?  How do your head, heart, and gut experience the difference?

• What do your idols promise you?  What will they do for you if you do what they ask?

• What do your idols demand from you? What must you bring them?

• What must you sacrifice for your idols?

• What are you afraid will happen if you don’t obey them?

• What other resources do you have available to allay your fears and help you to adapt?

• • What resources lie in your own style?
  • What resources lie in your wings (the Enneagram styles on either side of yours)?
  • What resources lie in your heart point (the Enneagram style preceding yours going back along the arrow line)?

o   What resources lie in your stress point (the Enneagram style following yours advancing along the arrow line)?

o   What resources do all the remaining styles offer you?

Dropping our idol is like swinging out over the void and letting go of the trapeze.  This is surely going to be anxiety provoking. It’s easier when we have some assurance that our real self is a more reliable and trustworthy trapeze to carry us over the chasm of our fears.  Our journey won’t be trouble-free but it will be our authentic trip and not make-believe or someone else’s trip.  As the tour host Rick Steves says: “Keep on traveling.”

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1)      Karen Horney originally described four neurotic patterns in The Neurotic Personality of Our Time (1937): (1) seeking affection, (2) submissiveness, (3) gaining power over others, and (4) withdrawal. Later, she combined the first two into dependency (1942) or moving towards people using these three types throughout her subsequent work. In Our Inner Conflicts (1945) she termed the patterns (1) moving toward people (emphasizing helplessness), (2) moving against people (emphasizing hostility), and (3) moving away from people (emphasizing isolation). 

2)      Riso, Don Richard and Russ Hudson, The Wisdom of the Enneagram, Bantam, June 1999.

3)      Neurosis and Human Growth by Karen Horney, W.W. Norton & Company, 1991.

4)      “Sexuality, Sensuousness and the Enneagram,” talk by David Dr David Daniels and Dr Ron Levin.

 Sex and the Enneagram– A Guide to Passionate Relationships for the 9 Personality Types and The Enneagram of Eating. Sex and the Enneagra is available as a paperback, e-book and audible.

 

 

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What is the deep purpose of working with the Enneagram?

We cheat ourselves out of the expansive treasures of our being if we approach the Enneagram as just another tool that leads to identifying our dominant point on the Enneagram, i.e., our Enneagram “type.” If we take the next step in learning about the type—this particular sphere of consciousness that seems eerily familiar—we begin to unlayer new levels of awareness about how we show up in the world and how aspects of the inner terrain of our lives operate. We are often surprised to discover that our long-held ideas, previously hidden motivators, and our great gifts become illuminated, as if someone had read our private journal. But here they are, revealed as part of a type.

Continuing our exploration, we gain glimpses of the unintended ways that our personality—that which we have taken ourselves to be—has impacted our life experience. For example, the propensity to achieve one success after another, striving to gain some form of external recognition, may result not only in exhaustion but also to a fractured relationship with one’s own heart. Further, we begin to recognize both the positive and less-than-beneficial consequences of type in our personal and work relationships. It can be difficult to take in what we learn, and it’s not unusual to feel a full-range of emotions that can include a sense of relief about not being alone in one’s experience, some embarrassment or shame over not yet having had awareness of type patterns, and grief over what has been lost when living a life dominated by the personality’s automatic patterns.

Discovering this more predictable nature of one’s personality structure is an essential part of the journey to greater self-knowledge. But there’s so much more to us than what’s predictable. We’re invited to enter into the mystery of who we are, of our very nature. As friend and colleague Pamela Eakins writes about her own work with the Tarot, “In a mystery, though much is concealed, much is also revealed.”

Our work, excavating into the truth of our nature, seems most easily supported when we create the conditions for layers of our lives to be revealed, allowed, and embraced. I have found that five presence-based qualities support this inner work:

1.     Wakeful curiosity

2.     Unending compassion for ourselves and others

3.     Willingness to be radically honest about ourselves (at least with ourselves)

4.     Trust in the process of our unfolding

5.     Courage

Building our capacity to meet ourselves with these qualities creates a reservoir of self-acceptance that leads to taking further steps.

But where does this all lead? We are each, of course, on our own unique paths. But the destination is the same—we are all on a journey back to ourselves, back to our hearts. In recovering our true nature, we return to Love that is inherent in our Being. That’s why I have long called the Enneagram a “Map of Love.” If we are willing to trust our own unfolding with the support of the Enneagram, we become more awakened—in the right time and in the right way—to the particular dimension of Love that we are. This is one of the secrets, the essential gift, embedded within the Enneagram.

**You can pre-order Roxanne’s newly revised and updated book, Deep Living with the Enneagram: Recovering Your True Nature here.

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For a long time now, I have been obsessed with trying to understand the relationship between Evagrius’s ancient demons (catalogued by him as eight logisimoi: Anger, Pride, Vainglory, Sadness, Avarice, Gluttony, Lust, and Acedia) and the passions of the modern Enneagram (arranged on the Enneagram symbol by Ichazo: Anger, Pride, Vanity, Envy, Avarice, Fear, Gluttony, Lust, and Sloth).

If you haven’t met Evagrius yet, or heard about his eight logisimoi, you really must: he is basically the father of the Enneagram, or at least that’s how I think of him. Evagrius was one of the wave of men and women who moved out of the cities and into the desert in the 300s, trying to find a new way to live and love.

In Evagrius’s time, Christians who fled the cities to seek God met and learned from natives of the desert who possessed generations worth of knowledge about how to survive in their extremely harsh environment. For the Christians, demons were theoretical, a concept that had been developed as part of Greek philosophy. For the desert natives, demons were entities that could and would physically harm you.

In the years that Evagrius lived in the desert, praying, teaching, and writing, he gradually integrated these two different knowledge traditions into a theory and practice that focused on logisimoi, or “evil thoughts”. Evagrius identified and described the logisimoi in great detail. His list gradually evolved into the Catholic Church’s seven deadly sins, and also served as the basis of the modern Enneagram, but that is another story.

The terms “demons” and “evil thoughts” were basically interchangeable for Evagrius, while for us, in the modern world, they are most definitely not. If I tell you that I am writing a book about the Enneagram and demons, you will probably look at me sideways (or, if you don’t, I will probably look at you sideways – do you actually believe demons exist?!) But if I tell you that I am writing a book about the Enneagram and evil thoughts, you might ask what I mean by “evil”, but the concept of “thoughts” is probably not going to alarm you. If anything it will probably bore you.

Evagrius believed that the physical world had been created to serve as a “book” that humans could learn to read, and by reading, learn about their true nature. Evagrius spent a lot of time observing himself and the other humans around him, trying to understand why they did what they did. Why did people, including himself, come into the desert with the intention to pray and contemplate God and then just leave? Or fall asleep? Or get in a fight with another monk? Why? And what was to be done about it?

Evagrius developed an awesome body of work around these questions. Evagrius explained that originally, all that existed were “intellects” hanging out in perfect contemplation with God. It was bliss. But then, for some reason, the intellects started to slip away from this perfect state. The intellects who had fallen furthest away from contemplation became demons, the intellects who fell partly away became humans, and the intellects who stayed closest to God became angels. Jesus was the only intellect who didn’t fall away from God at all, but that’s a different story.

So that’s the set-up. Evagrius believed that ultimately all the intellects would return to perfect contemplation with God. But in the meantime, humans are in a precarious position. The demons have fallen furthest from contemplation with God and they can’t even image angels. They can only observe human behavior. And their intention in observing humans is to understand everything about them in order to deter humans from returning to a state of contemplation with God. That’s all they want to do, keep humans from learning their true nature and returning to a state of contemplation with God. Evagrius described how the demons use their formidable observational skills to study humans relentlessly, and to figure out what situations and experiences will distract humans the most. In Evagrius’s world, demons are continually observing humans, devising strategies for distracting them, observing the results, and refining their methods based on what works and what doesn’t.

At the core of the demons’ methods are thoughts. For example, if a demon determines that a monk will get thrown off by anger, the demon might point out to him that “his cattle aren’t walking in a straight line” and will go on to point out how upsetting this is, how wrong it is that the cattle aren’t walking in a straight line. And pretty soon, the monk, if he is having a bad day maybe, will find himself enraged at the poor cows, screaming at them, screaming at the other monks who try to help him. And screaming at himself for getting angry in the first place.

Or take another example. A monk completely understands and believes that his vow of poverty is important. Maybe he took the vow when he came to the desert, gave away all his possessions, and entered a new life based on trust that God will provide for him. The monk understands that this vow is a core part of his commitment to give himself fully to contemplation with God. But then one day a demon points out to him that while of course his vow of poverty is really important and all, can he imagine how awful it would be if he fell sick, and became a burden on the other monks? The other monks have also taken vows of poverty that are sacred to them. They have nothing to share. And if the monk falls sick, he would put his brother monks in peril if they had to care for him. So it really might be better if the monk just sets aside a little extra, nothing much, just a little extra, just in case something should happen… And then the monk all of a sudden finds that he has broken his vow of poverty, and is hoarding food or money or water. And he feels ashamed, and yet, it seems so important…

It’s like that, all the way through the list.

This is where the Enneagram as we know it began. Sitting with Evagrius in the desert, watching how humans behave, talking with people about their suffering. Offering advice sometimes, in a very gentle, roundabout, humble way. Seeing how the advice played out – did it help? Did it make things worse? Evagrius contemplated humans and their suffering, and out of that contemplation he developed a cosmology of demons and angels and humans and God and Jesus. It is a great story. It is compelling, and coherent and it actually helps me a lot, when I am having troubles, to think of myself and my world and my suffering the way that Evagrius would have seen it.

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When I tell you that I am a Type 6, I am telling you that I have observed in myself a somatic-affective-cognitive pattern that I believe is a product of interactions between my genetic makeup and my environment, especially my social environment. I believe that these patterns go so deep that they have become trait-like in me.

When I am having a Doubt attack, the somatic-affective-cognitive pattern is so strong that it feels like something is happening to me from the outside. Thinking about it in terms of demons makes a hell of a lot more sense in those moments than thinking about it in terms of patterns that I developed as an infant in order to ensure proximity to my mother.

But when I am not having a Doubt attack, I know that I need things to make sense in terms of the Theory of Evolution. And evolution is not intentional. So I am obsessed with finding something that has grown out of evolutionary theory, something that is not intentional but provides the same explanatory power and coherence as Evagrius’s logisimoi.

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Recently, I came across something Antonio Damasio wrote about Freud. Damasio is recounting a story in which Einstein writes to Freud to ask if Freud thought there was any hope for humans. Freud answered, “not really”. Damasio believes that Freud’s pessimism grew out of what Damasio describes in humans as an “unrestrained triggering of a specific set of negative emotions, their subsequent disruption of homeostasis, and the overwhelming havoc they cause on individual and collective human behaviors.”

When I read this I thought, “Oh, Damasio has found the demons!”

“the unrestrained triggering of a specific set of negative emotions, their subsequent disruption of homeostasis, and the overwhelming havoc they cause on individual and collective human behaviors.”

To me, it seems obvious that Damasio is perfectly describing, in neurobiological terms, what Evagrius was describing in terms of demons. I believe that Damasio is describing what was going on inside the monks when they experienced themselves as being attacked by demons.

But Damasio understands this “unrestrained triggering of a specific set of negative emotions” as an unfortunate side effect of the evolution of consciousness, not as something that evolved because it served an adaptive purpose in itself. A bug, not a feature.

Evagrius believed the opposite, that the demons were an essential aspect of the human condition who served the purpose of enabling humans to learn about their true nature. A feature, not a bug.

I am looking for something that can reconcile these worlds.

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Evagrius saw a monk screaming at cows because they weren’t walking in a straight line. He understood what was happening in terms of an interaction between the monk’s intention to be in a state of contemplation with God and a demon’s intention to keep the monk from that contemplation.

Damasio observing this monk would say that the monk was experiencing an “unrestrained triggering of a specific set of negative emotions”.

What would my understanding be, from the perspective of the modern Enneagram?

I would be thinking the monk’s attention was being drawn to focus on everything that was wrong with the situation. And that this focus of attention on error was causing the monk to fall into a state of physical, emotional and mental dysregulation. I would also assume that this particular monk, when he was very young, had unconsciously learned to focus on error, as the best possible way, available to him at the time, of having any hope of returning to a state of love.

What I would be seeing and thinking and feeling would be rooted in my understanding of the Theory of Evolution, and Attachment Theory, and Affect Regulation Theory, and Mentalization Theory, and my own years and years of observing myself and talking with others about our troubles.

My  understanding would still not be complete. I am still obsessed. But I am getting close. I know it.

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Sources

Affect regulation, mentalization, and the development of the self by Peter Fonagy, György Gergely, Elliot L. Jurist, and Mary Target, Other Press, 2005

Affect regulation theory: A clinical model by Daniel Hill and Allan N. Schore, W.W. Norton & Company, 2015

Demons and the making of the monk: Spiritual combat in early Christianity by David Brakke, Harvard University Press

Desert Christians: An introduction to the literature of early monasticism by William Harmless, S. J., Oxford University Press, 2004

The Enneagram: Understanding yourself and others in your life by Helen Palmer, HarperCollins Publishers, 1991

Hidden in plain sight: Observations on the origins of the Enneagram by Virginia Wiltse and Helen Palmer, in The Enneagram Journal, 2011.

Mystics by William Harmless, S. J. Oxford University Press, 2008

The Sapphire Light of the Mind: The Skemmata of Evagrius Ponticus, by William Harmless, S. J. and Raymond R. Fitzgerald, in Theological Studies, 2001.

The strange order of things: Life, Feeling, and the making of cultures by Antonio Damasio, Pantheon Books, 2018

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