Our Ways: Values and Character 9042002522, 9789042002524

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Contents Editorial Foreword REM B. EDWARDS Chapters ONE

Theory and Personality 1. The Case 2. The Frame 3. The Tool 4. Some Triads of Concepts 5. Three Broad Ways 6. Some Triads of Characterological Traits

TWO

Nine Sound Ways 1. Placid 9II: Peace, Aplomb, Harmony 2. Active 3EE: Adaptability, Efficiency, Pragmatism 3. Rational 6SS: Commitment, Independence, Analysis 4. Mighty 8IE: Assurance, Power, Realism 5. Righteous 1IS: Duty, Perfectionism, Ethics 6. Loving 2EI: Warmth, Service, Romanticism 7. Tasteful 4ES: Intensity, Discrimination, Aesthetics 8. Wise 5SI: Detachment, Isolation, Synthesis 9. Smart 7SE: Expansion, Smoothness, Analogy

THREE

Many Unsound Ways 1. Unsound: 9II 2. Unsound: 3EE 3. Unsound: 6SS 4. Unsound: 6SSi 5. Unsound: 6SSe 6. Unsound: 6SSs 7. Unsound: 8IE 8. Unsound: 1IS 9. Unsound: 2EI 10.Unsound: 4ES 11.Unsound: 5SI 12.Unsound: 7SE

FOUR

Love, Sex, and Lovers 1. 9II in Love 2. 3EE in Love 3. 6SS in Love 4. 8IE in Love 5. 1IS in Love 6. 2EI in Love 7. 4ES in Love 8. 5SI in Love 9. 7SE in Love

FIVE

Summary and Farewell 1. In Sum 2. Farewell

SOME GOOD BOOKS APPENDIX: SUMMARY TABLE

ABOUT THE AUTHOR ABOUT THE EDITOR INDEX

EDITORIAL FOREWORD In the following exploration of Our Ways, Armando Molina develops a remarkable and illuminating portrait of character types, along with the personality distortions and sexual inclinations which tend to accompany them. His characterology synthesizes three distinct but highly complementary components: (1) his own profound understanding of human nature gained from years of in-depth exposure as a personal counselor to a great diversity of human individuals, (2) his extensive study of and knowledge of the ancient Enneagram and its recent psychological interpretations, and (3) his mastery of Robert S. Hartman’s formal theory of value and the insights into human values and psychology that it makes available. Robert S. Hartman discerned that the connection between our values and our character is extraordinarily intimate, indeed that our values are the principal keys to our personalities, to what and how we are, to our ways. We are what and how we value. Hartmann himself developed this insight in his writings and through his value-based personality test, the Hartman Value Profile (HVP). This test shows conclusively that our values structure our personalities (and vice versa), and that once our basic value orientation is known, our general psychological constitution is thereafter an open book to an experienced axiologist who knows how to interpret the test scores. Armando Molina devises a different but complementary strategy for disclosing the intimate and intricate connections between our values and our ways in the following pages. Personalities can be meaningfully typed according to how they manifest the three dimensions of value identified by Robert S. Hartman, the intrinsic, extrinsic, and systemic. Intrinsic values are unique centers of conscious experience, activity and valuation like individual persons; extrinsic values are things and social roles in public spacetime; systemic values are rules and other conceptual constructs. Each type of value gives form to an important aspect of selfhood. The inner intrinsic self is the innermost structure of self-identity and self-reality; the extrinsic self is the public self, its features, behaviors, roles, and functions; and the systemic self is the thinking and rule-following self. The whole intrinsic self includes the other two but has its own distinctive features. Axiological characterology shows how human personalities differ with respect to the ways in which intrinsic, extrinsic and systemic values are developed (or not developed) and ordered (as dominant or subordinate) within individual human selves as a whole. Armando Molina shows what we are like when we are disposed toward one or more of these nurture or upbringings. His penetrating insights into how the value orientations of children are molded, for better or for worse, by the values and practices of mothers, fathers, and/or other significant adults will deeply engage parents, child psychologists, caretakers, and all morally concerned persons who believe that both love and duty require us to avoid distorting the value orientations of our children and to help them develop the best of their potentials. Formal axiology directly addresses the questions of what is best in us, and what counts as a distorted value orientation yielding a disordered personality. Psychotherapists always operate, consciously or semiconsciously, with assumptions about characterological goals or goods to be pursued, avoided, modified, and corrected in the therapeutic process. In his sustained discussion of distortions of personality types, this author develops the foundation for a novel and promising axiological approach toward both an etiological understanding of, and therapeutic interventions with, personalities that are distorted by perversions of value orientation. He also shows how a value-based approach to character disorders can be linked to moral vices and to many familiar diagnostic and therapeutic psychological

categories like obsession, hysteria, schizophrenia, neurosis, and various addictions. Finally, this book gives special attention to the many ways in which value orientations find expression in sexual attitudes and in patterns of relating, successfully or unsuccessfully, to sexual partners. The value-based character traits that dominate the non-sexual parts of our lives are definitely carried over into the sexual parts; and now, thanks to Armando Molina, we can know just how. Most of us will recognize ourselves somewhere in the axiological characterology, as well as in the distortions. Developed in the pages to follow. When we arrive at the end of this book, I hope and believe that we will be grateful to Armando Molina for contributing significantly to our self-knowledge and to our understanding of other persons.

Rem B. Edwards

One

Theory and Personality Forgive me for searching thus for you so awkwardly, within you. “The Voice owed to You” Pedro Salinas

1. The Case The human species is part of a whole called the biosphere. Unless we members understand that fact, accept it, and act consequently, our very survival is in danger. To avoid global disaster, we need to study all of inanimate Nature, the stage on which life unfolds. We also need to decipher life's script so as to predict and influence its course, and this implies researching every single life-form on this planet and how they relate to each other. Both tasks involve recording and digesting such a mass of data that they would be hopeless without computers. Thanks to the young sciences of ecology and information, we are grasping both stage and script, just in time. But we are not accepting the facts and acting consequently; the protagonist of life, the human being, decides and acts not always according to reason and, still a riddle, is a most serious risk. However, a third young science-—as relevant as the two above, but little known as yet—-opens a window of hope. It studies our inner moral and psychological nature, the value and personality structures and workings of human individuals; its name is: Formal Axiology. This book offers you an initial exposure to this new discipline. As applied here, it will help you to understand personalities, to find out how yours and others' are structured and operate, to discover, in two words, our ways, how we are. But expect no more from these pages: who we are and what we are cannot be figured out solely by reading; experience is essential. 2. The Frame Expressions like "New Paradigm," "New Consciousness," and "New Thought" are now heard and read more and more often. They all allude to a novel and different way of employing mind to bring about a fresh understanding of reality. A mental shift is taking place on a planetary level, and the adjective "new" is much in vogue when referring to this globally emerging manner of thought, to the consciousness that this mutation in the mind's operation reflects, and to the era whose dawn it signals. This is the meaning of the expressions above; since they are new, let us delve somewhat into them. A paradigm is the basic model of a system of thought and of the personal philosophy with which and by which each of us lives. Each paradigm includes a few postulates that define not only what can be thought of within its system, but also what necessarily must be omitted as unthinkable.

All persons think in their own individual manner; but in each cultural era and historical period most individual thinking styles share some basic postulates and operate within common limits. An expression as usual nowadays as "a trip around the world" lacked any kind of meaning while Earth was thought of as flat; the concept it expresses was just unthinkable because the paradigm of those times made no room for it. The term "paradigm" will be used here in this cultural sense. Our paradigm is presently undergoing a major change, for contemporary culture is now negotiating the transition between a system of thought being left behind and another becoming gradually established. Toward the end of the nineteenth century, the basic understanding of the material universe began a radical transformation, and this change is not yet complete. The traditional method of using the intellect—until very recently the only one deemed valid and scientific—proved unable to advance knowledge any further; humankind found that it needs a different manner of using mind, a new style of thinking, if it wants to increase its understanding and improve its management of reality. This is not the first time a shift of similar import has taken place in collective thought; a comparable shift happened some five-hundred years ago when the paradigm now declining was born. Until then, lineal, monopolar thought had ruled Western culture; if the Bible or Aristotle had decided a question, or if a Pope had defined it as dogma, the issue was settled forever. The answer was universally accepted, and no one gave it another thought. It became evident around the fifteenth century that the antique paradigm with its lineal, dogmatic way of employing mind had reached its limits of usefulness. Then a new manner of thinking began to spread; it was bipolar, logical, questioned authority as the ultimate criterion of truth, and opposed it with analytical reason. Only a few isolated geniuses had used this paradigm before; but a global revolution began that gradually transformed human thinking in every field. Plucking areas of knowledge from the rule of monopolar thought one after another, it replaced each previously accepted understanding with new formulations, until every sector of culture followed its postulates. With its dialectical saw, it cut the chains of lineal inertia; and the rational, or classical, or Cartesian-Newtonian, paradigm took firm hold. Bipolar analysis, applied to the observation of Nature, spawned the modem scientific method, which forged logical models of the material world amenable to mathematical treatment and fostered the technological development characteristic of our civilization. Riding on it, knowledge advanced faster and faster until it bumped against another barrier as the nineteenth century was closing. About one hundred years ago, natural scientists endeavoring to understand and explain the universe, began to realize that bipolar thought was unable to continue to advance, despite having yielded so much success in the past. Its precise logic could make no sense of many areas of the world that were regarded as chaotic, without order, impossible to understand, thus off-limits to reason. So, during the twentieth century, natural scientists contrived a new way to use mind. Multipolar, fractal, and holistic, its diffusion, very slow at first, accelerated exponentially after 1950. This novel manner of thinking found order where only chaos seemed to exist in one after another of those sectors of material reality previously not amenable to comprehension; these sectors, too, can make sense and be both understood and managed. Thus was born the so-called Science of Chaos, to whose fuzzy probabilistic logic Quantum Physics, Astrophysics, Flow Mechanics, Meteorology, and Demography— among many other specialties, owe their recent advances. As this innovative

thinking spread to discipline after discipline, new ones like Ecology were born along the way. Thus, the collective paradigm shifts again and is shifting right now. Humanity has discovered a new perspective on reality and, by applying it to diverse branches of knowledge, is currently building a new understanding of the cosmos in each and every one of its aspects. If the world changes its thinking, persons unwilling to be left by the wayside of History must learn the new method of thought. Voices of warning have been heard for some time now: The Aquarian Conspiracy1 by Marilyn Ferguson, as well as Future Shock2, The Third Wave3, and The Powershift4 by Alvin Toffler echo around the world. We, born and raised within the bipolar paradigm, learned to think according to its postulates, without realizing it. we are bound by their limitations, which are difficult to transcend spontaneously; we are not even aware of their constriction because they match so closely the testimony of our physical senses. Our sensory organs evolved to serve physical bodies organized in bipolar longitudinal symmetry, provided with two eyes, two nostrils, two ears, hands, and two feet. In most cases our bodies belong clearly to one or the other of only two sexes. Fittingly, the iris of the eye is a barrier that segregates from the world the mind which, from behind the retina, peers at it through the peephole of the pupil. Looking from its first duality, separation, mind projects it onto the environment and perceives dualities everywhere. Its initial in-out dichotomy branches into up-down, left-right, front-back, and before-after. Within this dominating perceptual frame, our senses witness a clearly bipolar reality of opposites where each dawn engenders a sunset, each birth guarantees a death, and each of us inhabits a discrete body. We encounter a reality composed exclusively of material, separate entities that can be objectively located in space-time with total certainty and exactitude. Dialectical bipolar thought, ideal to process such data, found that repetition and succession in time permits inferences about cause and effect. Immediate and magnificent success at explaining and managing the material world led the classical paradigm to focus on physical things until it believed that matter—never created, never destroyed, always transformed—is the only reality. In its understanding, matter is the only true substance; it both constructs and comprises the only actual world; anything else is just illusion. However, in the twentieth century, our senses were exposed and convicted as false witnesses; and natural science was forced to renounce its earlier conception of the world as naive and insufficient. That conception is valid only within very narrow limits of size, frequency, and intensity; continuity between these limits is less than we usually think. Science learned that matter is just a web of energy fields lacking any concrete substance: bye-bye matter! It learned that anything happening in one point of the universe both reflects and influences what happens in all other points: bye-bye separateness! It learned that the outcome of an experiment changes by the mere fact of its being observed: bye-bye objectivity! And it learned that this planet is ruled neither by the meridian light of total certainty, nor by the thick darkness of total ignorance, but by a mist of variable density called Probability. Subatomic Physics obeys throughout the Uncertainty Principle put forth by Werner Heisenberg: bye-bye certainty! Certainty has vanished from the Earth; in truth, there never was any! Material objects can be very similar, but no two of them are ever completely identical, especially at the molecular, atomic, and subatomic levels. No kilogram was ever weighed nor any meter measured with absolute exactness. The practical application of science always deals with approximations, and from

inexact data only probable inferences are possible. Utter precision was not needed at magnitudes earlier considered; so, by overlooking irregularities it could not explain, bipolar thought sustained for centuries the illusions of exactness and certainty that do not exist in space-time. Science had to renounce these delusions in order to tackle the minimal, the immense, and the truly complex. Luckily, if a meridian certainty is not possible, it is also unneeded in practice. Though nothing still future can be fully certain, reasonable probabilities suffice to manage our lives. They are the compass by which we steer. That you and I will be alive tomorrow morning is by no means assured, but it is much more likely than the opposite. That is why I write in this very moment of my here and now what you will read in this very moment of yours; if our deaths were likelier, no one knows what would fill our presents. When only one day removed, the planetary mist blurs our vision only slightly; we intuitively grasp high probability and automatically act on it. So false is the testimony of our senses that the very frame in which they perceive material reality-—three spatial dimensions sliding along a constant unidirectional time——stands revealed as arbitrary and narrow: mind, conditioned by the senses, fabricates it. Nuclear Physics found decades ago that in order to understand exactly the relationships within a group of particles, we need spaces of three times as many dimensions as the number of particles in the group. Thus, a group of two particles demands six dimensions, one of three particles nine dimensions; and, since some groups are composed by many more particles, spaces with an enormous number of dimensions have to be considered. Astrophysics and Quantum Mechanics deal with such multidimensional spaces; moreover, in them time moves not only forward but also backwards, dissolving thus any idea of causation: rather than cause and effect, scientists now study correspondences and synchronicities. Consequently, our sensory perception of three dimensions in space and merely one direction in time is a very poor, pale and vague reflection of a reality that is multidimensional and immensely rich. Our senses cloak immeasurable depths of existence. Let me offer a clarifying example. Imagine a sanded glass, one of those translucent panes, and also imagine that someone drums the fingertips of hand on its back surface. Those who look from the front will see just some pink ovals appearing and disappearing in the glass; in no way can they grasp that a hand is behind it because the hand exists in three dimensions while they are perceiving in only two; in two dimensions, only those ovals exist. Speculating about their nature is the farthest the observers can go; if the drumming is regular, following a rhythm, the observers may realize that one oval appears first and then another again and again, and deduce that a causeand-effect relationship exists between the two. When the translucent glass pane is replaced by a transparent one, a new dimension is added to perception; the truth of what is going on stands suddenly revealed. Perception had been limited to fleeting glimpses of the fingertips of a hand, to very partial, local, and transient aspects of a much more rich, complex, and durable reality existing in a higher dimensional frame, and not easily translated to a lower one. Previous speculations are then seen as based on empty assumptions and so as invalid if not capricious. Natural science, in sum, did all it could with bipolar thought but finally surrendered to the evident: with just two poles no way can be found to make full sense of the material world. Accepting the need for another way of thinking, it was forced to deal with more poles, to develop multipolar thought. Each additional pole increases by an order of magnitude the amount of information to be processed, thus complicating the task; but electronic

devices—also fruit of the new thought—allow its collection and digestion. The Universe is taking on much new sense. The images perceived by our two eyes are slightly different; thanks to that we see in relief; so we cannot expect the view of a mind looking through both eyes to be identical with that of a mind seeing through the eyes of another body. Each person lives from a singular perspective. Each human organism is a unique structure: neither its fingerprints nor the lines in its irises match exactly those of any other body, not even that of an "identical" twin. This singularity of each physical support implies that, besides seeing the world from a singular perspective, each person looks at it through a different lens—like wearing glasses of an exclusive shade that dye. In consequence, each of us inhabits a world of her/his own, and the set of attitudes, understandings, and responses with which each encounters a different reality is also different. Every person has a single, distinctive, individual way of perceiving, feeling, and acting, a unique style of being. Nevertheless, we usually assume—both spontaneously and mistakenly—that we see the world as it is, objectively. If we are not aware of the filter between our minds and reality, we will believe the colors we perceive are objectively there. From such a base, decisions and actions are unlikely to follow an optimal course; most likely, upsets and failures will uglify and impoverish life. Whenever we forget that our perspective is singular, non-repeatable, and non-transferable, we will believe that others will—-or at least should— see the world exactly as we do. We will expect them to interpret our words and acts as we would and then will be unpleasantly surprised at finding they don't. If others do not act as we would in their shoes, we will suppose all kinds of explanations for their actions that—no matter how natural and obvious to us—are unreal, merely our subjective projections. The outcome tends to be a series of misunderstandings and frictions that, hindering relations with our fellow beings, ruin peace. Much is to be gained, then, from learning how our personality is structured and how it operates, from finding out which color tints our perspective on reality and which those of persons with whom we deal. Since the variety and complexity of human characters match any found in the material world, and since the classic paradigm was unable to understand some complex areas of Nature, it is no wonder that it could not fully comprehend the infinite richness of the human being either as entity, as meaning, or as experience. Spawning modern Anthropology, Psychology, and Sociology, among many other useful disciplines, bipolar thought also wrought evident progress in the inner realm of moral science, despite having entered only much later, at the end of the nineteenth century, just when reaching its limits in the outer realm of Nature. When thinking with only two poles, both individuals and humankind as a whole are seen as chaotic; they are too complex and cannot be fully understood; no way to deal with them is known. Thus, the classic paradigm was able neither to develop a theory of the personality nor a characterology objective enough for mathematical treatment; none gained universal acceptance. Large areas of human behavior remained chaotic, and human beings did not succeed in understanding themselves or their fellows. In our hearts we all need to understand both ourselves and the others in our lives. The impossibility of quenching this thirst gave rise to the existential anguish that has inspired so many modern authors. Thinking of good and bad, of mind and body, of spirit and matter, of male and female, of faithful and unfaithful, of rich and poor, we cannot escape thinking also of outside and inside, of the world and me, of great and small, of strong and weak, of threatening and endangered. While thinking dualistically, separation

rules consciousness, loneliness surrounds existence, and anguish throttles the soul. If we want to understand ourselves and others, to learn how to manage our lives, to secure immunity from anguish, we must renounce bipolar thinking it is simply ineffective. We can only follow the lead of natural scientists, shift paradigms, and learn to think with at least three poles. To begin with three, a third pole suffices to split the confining chains of duality and open up our thought to greener pastures. Among three no exact opposites exist; so, instead of woeful combat between sworn, mutually exclusive foes, a mirthful, rotating, inclusive dance goes on. When a mind realizes that no bipolar contender can prevail forever, and that firm peace will never come, it is ready to understand that the war is not everlasting but only seems to be. If reality were bipolar, thinking with three poles would be a hard task indeed: it would mean adding to reality a new dimension without previous existence. But reality is multipolar; a third pole has always been there, waiting, while bipolar thought overlooked it; all we have to do is pay it equal attention instead of focusing on the familiar dualities. Each time we find that casting any two elements as dual, none can win; so it is better to expand our perspective. If we cast them as partners in a trio, all can win. Our brains blend automatically the two flat views provided by our eyes into a third dimension of depth, and so our minds can develop the habit of taking one step back to widen our outlook and watch how the two poles we were considering blend with and in a third. Thus, we land on a vast continent of understanding exempt from harrowing dialectical dichotomies. Bipolar opposites have no objective existence in reality: our minds project them when working in bipolar modalities. In each, we can construe one of two poles either broadly or strictly, while the other can only be taken strictly. Taking both in their strict senses, the dichotomy is not reducible; but, when we take the proper pole in its broad sense, we find that it encompasses both prior strict poles. A third pole appears which restores the perception of oneness, for it resolves the dichotomy by composing with the two previous. That is why mystics say that Life includes life and death, and Good encompasses good and bad. That three poles are needed to understand reality is very old news indeed: many years have passed since Don Juan told Carlos Castaneda that a great difference between sorcerers and ordinary men is that the former think in threes while the latter only in twos, many centuries have passed since Nicholas of Cusa wrote binarius numerus infamis, millennia since anonymous rishi in the Vedas named the three gunas or elements that structure the cosmos—sattvas (order), rajas (activity), and tamas (passivity). The sayings of sages sound paradoxical to ordinary ears, and no culture has thought trinarily until now. Only a very few individuals did so, scattered over all times and countries, those who shared the philosophy Aldous Huxley titled "perennial." Each sage named the three poles as best fitting his/her time, country, and personality; but all expressed a kindred, harmonious, and hopeful vision of human experience. The ugly illusion of dualistic separation that the iris fosters on the mind dissipates as trinity restores oneness. Three poles define for mind the volume where a soul can rest in peace; as perspective expands, awareness opens to larger classifications until ego discovers that it is essentially like everything else. Earlier, tripolar teachings were in every case grafted onto paradigms with fewer poles; and their translations into frames of a lower order sounded like riddles and needed interpretation. Framed by lineal or dialectic perspectives, interpreters could not help stressing peculiarities of timbre while overlooking the sameness of melody; thus the liberating message of

trinary wisdom has never reached the generality of mankind. The paradigm being established now, close to the dawn of the twenty first century, does not require any distorting translation. That is why the new thought, besides incorporating comfortably all bipolar discoveries, retrieves the real meanings of very ancient gems of enlightened wisdom, meanings radically different from their monopolar interpretations. Bipolar science never managed to verify nor to refute the meanings it could attach to these sparks of ageless truth. Thus, the paradigm now on the wane just disdained them. The pages ahead expound how probabilistic thought sheds enough tripolar light on our moral inner nature to make it comprehensible, just as it enables natural science to find order in many areas of the material universe where the bipolar quest for certainty found only chaos. And not just in mystical paradoxes that only a few initiates can understand, but in a clear, orderly, and logical manner, accessible to all at long last. That is, in my opinion, the most exciting feature of the current change of millennia. 3. The Tool The definitions of three poles of thought in the moral field that we will use here were proposed by Robert S. Hartman, the creator of a new tripolar science called "Formal Axiology." Born in Berlin in 1910, Doctor in Philosophy, Hartman was-—like Albert Einstein, Fritz Perls, and Wilhem Reich— -one of the protean geniuses that Nazi madness exiled to the New World, where he taught at several universities in both the USA and Mexico. Hartman died prematurely in 1973, having bestowed on humankind his priceless seminal work, Structure of Value: Axiology, from the Greek terms axios (value), and logos (thought), is the science that studies values and valuations. Since we think of what we value but do not waste a thought on what we do not value, since we feel according to how much we value the subject of our feelings, and since we act toward what we value and away from what we don't, the quality of our valuation has a decisive bearing on our thoughts, feelings, and actions. If the analysis of our valuation mechanism reveals a common component with the three great sectors composing life experience, this may uncover a global structure that makes them comprehensible. Before Hartman, the study of value and valuation was never approached with unequivocal freedom from metaphysical, philosophical, or psychological biases. Axiologists were not able to avoid personal involvement with their own subjective values in their disquisitions; thus, any chance of objectivity and universality vanished. This barred the construction of a genuine scientific discipline of value, an objective science of value and valuation possessing universal validity. Hartman realized that all judgments of value have, besides a material aspect embodying the personal scale of values each individual holds, a formal aspect that is perfectly objective and amenable to scientific study. By analogy with vision, liking green better than red is material and subjective. Subjective preferences cannot be objectively measured, so they are not susceptible to scientific study. But the ability to distinguish green from red is formal and objective, can be measured, and in fact is routinely measured in the psycho-technical tests many countries require for a driving license. Similarly, establishing a formal axiological science dealing with the ability to discern value is quite possible, just as a material science on subjective value preferences is impossible. Like any other advanced science, Formal Axiology rests on a basic axiom, an initial statement that neither is nor can be logically proved, but must be accepted either intuitively or after its validity has been

experientially confirmed. Hartman's central axiological axiom reads: "We value anything according to how well it fits the meaning of its concept."6 Thus, an honest cashier can be a good cashier while an honest embezzler must be a bad embezzler, because the quality "honesty" fits well the meaning of the concept "cashier" but badly that of "embezzler." Hartman studied our concepts of diverse objects of valuation, or valoranda, and found that all such are definitions and expositions composed of sets of qualities or properties. He identified three different types of definition-expositions and consequently of concepts: formal, abstract, and singular; and each of them applies to a different class of valoranda. Thus, three dimensions of value were demarcated: • Formal concepts are definitions composed of a small number of constructed properties that either are present in a valorandum or not: if three straight lines intersect, we have a triangle; if not, no triangle exists. The ideas thus defined are mental constructs, without existence in space-time, except in approximation; neither absolutely straight lines nor perfect circles can be found under an electron microscope. Hartman called the dimension that perfect valoranda inhabit "Systemic." In it only two possibilities exist: either the formal definition is not fulfilled and the object is not that type of valorandum, or else it is perfectly fulfilled. Systemic entities are always perfect; if two valoranda are both triangles, one of them cannot be more or less of a triangle than the other. Thus, only two valuations are possible in the systemic dimension, one or zero, yes or no, depending on whether the object fulfills the formal definition or not. • The definitions of abstract concepts are abstracted from objects in the concrete sensory world; they are composed of a reduced but potentially immense number of discrete properties. They define things, separate material objects and relations existing in space-time. A chair is a plane surface for sitting, fixed at the level of human knees, with a back. When these essential properties are met we have a chair; if any of them is missing the object is not a chair, but something else we cannot value as chair. If a chair has its defining properties, it may also be beautiful, comfortable, and solid; or it may lack one or more of these expositional properties that are not essential for definitional purposes. The possible combinations of these properties generate a number of valuational possibilities that increases with the complexity of the object. The qualities experts can appreciate in a great wine, for instance, can be combined in 10 to the 40th power different ways, so large a number that for all practical purposes they are infinite. The dimension where these valoranda belong is called "Extrinsic"; and the values possible in it go from one—when the essential properties are met—to denumerable infinity. • Singular concepts contain potentially a non-denumerably infinite number of continuous properties. They define singular entities, mainly persons, conscious human beings, unique individuals. All persons contain in themselves their own singular concept: "I am I." "I" is the only complete definition of a person, therefore its only exact one; it confirms that each member of humankind is unique, singular, non-repeatable. Each person is in a class unto herself or himself; each is her or his own model. In consequence, the valuation of human beings is always transfinite. How much over? Each is a baby worth to its mother? How much the beloved to the lover? Each of us can either fulfill perfectly and consciously our own concept, thus actualizing transfinite value, or unconsciously try to fulfill some concept of self not our own. Hartman thought that those who are unaware of the absolute infinity of their own value have a weak consciousness. As with ideas, personal consciousness does not really belong in public space-time. The dimension to which these values belong is called "Intrinsic."

The terms intrinsic, extrinsic, and systemic are scientific concepts, so also the names for the three poles of axiological thought. Since they are our main tool, we will come back to them again and again all through this book. Let us explain in more detail the contents of the three dimensions of value--or realms of existence—-they define. The intrinsic is the kingdom of inwardness and emotion; and it mainly includes persons, non-repeatable human individuals, each embodying a non-denumerably infinite number of continuous properties. It includes the intuitive awareness of ourselves and others as individual human beings, as well as all desires, emotions, feelings, affects, and choices. The extrinsic is the kingdom of action, the public space-time frame, peopled by separate material entities—things or objects, from dust specks through machines, buildings, continents, planets, and stars, to galaxies. Extrinsic objects include human bodies and everything we can compare, classify, and order by its properties, like character, job or profession, private and public relational roles, public image, and social status. The systemic is the kingdom of meanings: it includes all thoughts, ideas, concepts, and interpretations; every kind of mental construct like philosophies, ideologies, beliefs, doctrines or dogmas, as well as the social institutions—economic, political, cultural, or religious—which embody them. The systemic encompasses thus all science—-Axiology included—and the ideas and ideals of how oneself and the world are, can be, and should be. The systemic includes all norms, external—legal or social—as well as inner moral standards or ideals. Serendipity gave Hartman its blessing, and Axiology found something at which it was not aiming. Its ranges of value, zero to one, one to infinity, and from infinity onwards, fit exactly those of the mathematics of transfinite numbers. With its three ranges—n, aleph zero, and aleph one-—and with precisely defined formal operations, the branch of math needed for the practical application of the new science had arrived in advance and was waiting for it, fully developed already, but never before applied in moral science. Using computers to deal with its complex calculations, Hartman began to order tables of formal values that could be applied to the most diverse fields of human experience. He found, first of all, that each valorandum has three facets, since each may be valued intrinsically, extrinsically, and systemically. In every single valorandum, its central value combines with other intrinsic, extrinsic, or systemic values. All three facets must be taken into account for a thorough appraisal. Besides our intrinsic transfinite value as unique human beings in the aleph one range, persons have properties belonging to their objective extrinsic existence in the aleph zero range. They also have private and public functions in which they play systemic roles that give them an n value. The three ranges have to be considered in their correct balance in order to value persons in a global manner. Similarly, a thing can have, besides its central extrinsic aleph zero value, an intrinsic aleph one value reflecting its uniqueness—as in the Mona Lisa or in "my house"—and also a systemic n value that refers to its function and is independent of its material qualities. Thus, a thing cannot be exactly valued if any of these aspects is overlooked or disproportionate. Finally, an idea has, besides its n systemic value as true or false, an extrinsic aleph zero value by virtue of qualities like brilliant, absurd, funny, and so on, and the intrinsic aleph one value expressed by saying "my idea." It was immediately evident to Hartman that we rarely achieve exact valuations by correctly balancing the three-dimensional aspects of all valoranda. Either intrinsic, extrinsic, or systemic values tend to

predominate in the computations of each person; we are all prone either to personalize things and ideas, or to objectivize ideas and persons, or to idealize persons and things. In all these cases, valuation centers too much on one of the ranges and, by unduly emphasizing one of the three, becomes inexact. Romanticism, materialism, and idealism, though dissenting among themselves, ally in barring an objective appreciation of reality; their common outcome degrades the quality of vital experience. His perspective on values allowed Hartman to foresee, back in 1958, the unavoidable decadence of the then-rising Soviet superpower. A society that completely subordinates the maximal, transfinite, value of the human individual to the minimal, n, value of a political system condemns itself to inefficiency. Almost the same can be said of capitalism, which in its primitive version envisions human production relationships systemically, as homo oeconomicus, and in its neo-capitalist version considers them extrinsically, as homo socialis. Laying the foundations for a science of Moral Economics that sees a human subject as homo moralis, Hartman established rules for the proper interplay of production factors. These were soon embodied in the Council for Profit Sharing, which Hartman co-founded. At the time of his death it included almost two hundred enterprises in Minnesota’s surrounding states. Another initial fruit of the new science was the Hartman Value profile HVP, a surprising axiological test that asks the testee to order by value columns of eighteen items; from such a meager input, it obtains indexes. The items to be ordered, of innocuous appearance, are really mathematical formulas dressed in words. The HVP determines the present development of the subject's capacity to discern values in the intrinsic extrinsic, and systemic dimensions, in both his/her inner and outer worlds. It then relates those indexes among themselves and deduces the probable operation of the subject in thought, emotion, and action with amazing detail and previously unheard of precision. The Profile gave rise to Axiotherapy, a powerful method to help untangle personal problems. Though neither the academic standardization of the HVP nor the manual for its interpretation were completed at Hartman's death, the test has proved so helpful in therapeutic diagnosis and in personnel selection that its use keeps spreading gradually all over the world. Once the initial strangeness of tripolar axiological thought is overcome, many keen intellects find themselves so enthralled by its rigorous operativeness that they devote themselves to extending its application to the most diverse sectors of human activity, a task that Hartman foresaw thirtyfive years ago would exceed the capabilities of not just one person, but of a whole generation. Axiologists exist already in many countries; they coordinate their work and share their discoveries through the R. S. Hartman Institute for Formal and Applied Axiology, centered at the University of Tennessee in Knoxville. In the Fall of 1991, members of the institute published Forms of Value and Valuation7 nearly five hundred data-packed pages combining a detailed axiological bibliography with an exacting anthology of the crop gathered up to then. Since that time, several additional books dealing with Hartman and his formal axiology have been published in the Value Inquiry Book Series8. 4. Some Triads of Concepts In any field, Formal Axiology permits us to group concepts into triads by their intrinsic, extrinsic, or systemic hue, with interesting results. Here are some examples:

Dimension guna entity principle

Intrinsic tamas substance essence

Extrinsic rajas form presence

Systemic sattvas idea conscience

divinity role name

Son Redeemer Christ

Father Creator God

Mother Comforter Holy Spirit

epiphany yoga virtue

I bhakti charity

Thou raja hope

That gñana faith

faculty poetry hobby

memory lyric spectacles

will epic sport

intellect satirical reading

element season age

water Spring youth

earth Summer middle

air Autumn old

organs sense metabolism

viscera smell circulation

muscles sight digestion

nerves hearing breathing

money letter pet

coin courier dog

note mail horse

card fax cat

5. Three Broad Ways The most direct way to put Axiology to work in the study of your own unique personality is with the Hartman Value Profile. Measuring first your valuation tendencies in each dimension, the HVP then deduces the emotional, operational, and mental traits of your personality in details that can fill at least twenty pages like this one. However, the correct administration and interpretation of the test needs a trained practitioner, not available yet in every country and town. Thus, if this book is to be of any use, to take a different approach to contrive some other manner of using Axiology. So, instead of x-raying the personality, let's study its topography; we will find out first if valuation tendencies are reflected in observable traits; and, if so, we will use them to define several personality types. If we can achieve variety, concreteness, and clarity enough for you to find your own ways portrayed with a high degree of approximation in one of the types, this will provide a knowledge -- precise than an MVP analysis but still useful—of how your personality is and runs. Along the way, you will learn how it resembles other personalities and how it differs from them. The three axiological dimensions define on one side three realms of reality on another three ranges of vital experience, and on still another three different facets in each human being who experiences those three ranges. We all have a physical facet—the body—which inhabits the extrinsic dimension, a mental facet—the intellect—which lives in the systemic dimension, and a substantive facet—the emotional ego—which exists in the intrinsic dimension. Though the three facets are there all the time, we don't use them evenly, but center now on one, now on another, depending on the nature of

each moment's activity. An example of extrinsic experience is a game of tennis. Naturally, the players are thinking, and having feelings too; but they stay highly focused on using their physical bodies in space-time, on action. An example of systemic experience is working at a math or chess problem: very little happens in the physical and emotional realms, while the intellect is very busy. The intrinsic facet rules personality when we watch TV. We do not have much use for muscles since we are sitting if not lying down, or for the reflective part of the brain since we are not really thinking: the name best fitting such a passive activity is empathetic contemplation. On its quiet surface the extrinsic is reflected; our emotions resonate with the images on the screen; we become anxious or tender, and sadden or laugh with their experiences. When centering on one of our facets, we tend to identify with it; each of us has thus three dimensional subidentities. We all shift regularly from one to another of our three facets, make the round of our subidentities, and change focus to suit the occasion. But we remain the same individual whether on the tennis court, at our desk, or on the TV couch: we do not change identity, only identification. The shift from one subidentity to another is only functional; it does not entail any change of structure since when one of them takes center stage the other two do not disappear, just recede to the background leaving the starring role to predominate. Nevertheless, though the subidentity prevailing in any given moment does not abolish the other two, it does subordinate both, dyeing them temporarily in its own color. Each personality leans toward one of its subidentities; operating more successfully in one dimension and feeling more comfortable identifying with it; each of us prefers one of them naturally and frequents it more than the other two. Since a continued bias toward one dimension and subidentity colors permanently the whole personality, the tendencies to the intrinsic, the extrinsic, or the systemic define three different styles of character, three types. We must now try to find out which distinctive traits mark each of them. By a lucky coincidence, when Dr. William Sheldon undertook back in the early 1940s to structure an empirical physiognomic classification of human bodies, after measuring and photographing thousands of specimens he had to renounced his initial intent to define four types, and ended up with only the following three: • ectomorphs-—elongated form—with thin bodies denoting a development centered on the nervous system. • mesomorphs—median form—with a strong and wide-shouldered build indicating a good muscular development. • endomorphs—inner form—with a rounded and solid shape evidencing great visceral development. Since the viscera—heart, stomach, bowels—are the seat of emotion, it is only natural that those ruled by it have a good visceral development; that is why they have also been called viscerotonic or pyknic. Likewise, action is taken through the muscles, and it stands to reason that those prone to it have a strong muscular build; alternative names for mesomorph are somatotonic and athletic. Thought takes place in the brain, the center of the nervous system, which is well developed in subjects with a mental propensity; ectomorphic means the same as cerebrotonic or asthenic. Each of Sheldon's physiognomic types corresponds to the tendency toward one axiological dimension, to the inveterate predominance of one subidentity, and so matches one of our three types of personality. Let me briefly introduce them:

Endomorphs tend to center in the intrinsic, to live in the essence; and the core of their experience is substance, what is. Sigmund Freud's will to pleasure rules this personality, and its typical activity is emotion which has a subjective, monopolar structure: I. I love, I desire, I suffer. Stability translates into thought as linearity, which can be manifested either as intuition or as dogmatism. In feelings it results in a constancy that, if exaggerated, can become obsession. In action it becomes inertia: a tendency to stay at what one is doing, moving if already in motion, still if not, down the shift from one phase to the other. The characteristic intrinsic emotion is anger. Mesomorphs tend to focus on their extrinsic facet, to live in its and the basic theme of their experience is sensory forms, discrete material objects existing in space-time, things. Mortimer Adler's will to power imposes its rule, and the characteristic activity is physical action. The structure here is objective and multipolar; many things exist within the world. Consequently, the balance is labile, tilting as easily one way as any other, Lability in thought becomes a pragmatism that can slide into expedient falsehoods. Identity shifts to its most external aspect, image—an extrinsic pseudo-identity which replaces the intrinsic I to the point of being taken for it—leading a person to think, feel, and act in its terms rather than in those of the real self. Lability in action translates into constant doing that can become compulsive, leading to stress. When image tries to assert itself as identity by exaggerating its pseudo-emotions, hysteria exists. Shame is the distinctive extrinsic passion. Ectomorphs tend to center in the systemic aspect, to live in conscience, and their experience deals mainly with ideas. Viktor Frankl's will to meaning rules, and the typical activity is thought. Mind, the most ductile of substances, lacks a polar structure of its own since it can manage any number of poles, from none to the most extreme non-denumerable infinity of infinities. It acts as a mirror of the other two dimensions as well as of itself, and automatically adapts to the polarity of the thinker's position. Since we learned to think in a bipolar paradigm, as long as we are bound by it we can consider that mind, though lacking a substantial structure, has a functional one, that this structure is bipolar, and that its balance is constantly alternating between two poles. Alternation fosters ambivalence, and alternation reflects in thought as analysis that easily sinks into doubt and skepticism; in emotion as insecurity which begets anxiety and tension; action as indecision, vacillation, and intermittence. The typical systemic passion is fear. The following table—the very perfectible result of an ongoing effort at abstraction—orders some of the traits associated with the predominance of each dimensional facet in a personality. If one of its columns happens to relate to your personal experience in a much higher sense than the other two, you have already gained an elemental understanding of your character. 6. Some Triads of Characterological Traits Dimension

Intrinsic

Extrinsic

Systemic

structure balance consequence

monopolar stable inertia

multipolar labile image

bipolar alternating insecurity

thought operation risk

lineal intuition rigidity

empirical inference dispersion

dialectic analysis doubt

will to energy activity

pleasure impulse emotion

power drive action

meaning belief reason

identity passion disturbance

feeling anger obsession

experience shame hysteria

self-concept fear schizophrenia

build function system

endomorph nutrition digestive

mesomorph movement muscular

ectomorph cognition nervous

mouth lips face lines

open full none

half-open median horizontal

shut thin vertical

Only some readers will recognize themselves in one of the columns of the preceding table: rather than types, Sheldon's classification contains archetypes that apply fully to only a small minority of extreme cases. Also, the differences among all endomorphs, among all mesomorphs, and among all ectomorphs are too great for such generic models to be really useful. Not only plump, strong, and thin bodies inhabit the world, and three cuts of clothing do not suffice to tailor every one properly. Notes 1. Marilyn Ferguson, The Aquarian Conspiracy (New York: St. Martin's Press 1980). 2. Alvin Toffler, Future shock (New York: Random House, 1970). 3. Alvin Toffler, 71iird wave (New York: Morrow, 1980). 4. Alvin Toffler, Powershift (New York: Bantam Books, 1990). 5. Robert S. Hartman, The Structure of Value (Carbondale, Ill.: Southern Illinois University Press, 1967). 6. Paraphrased from ibid., p. 102. 7. Rem B. Edwards and John W. Davis, eds., Forms of Value and Valuation: theory and Applications (Lanham, Md.: University Press of America, 1991). 8. Robert S. Hartman, Freedom to Live: The Robert Hartman Story, ed. Arthur R. Ellis (Amsterdam - Atlanta: Editions Rodopi, 1994); Frank G. Forrest, Valuemetrics. The Science of Personal and Professional Ethics (Amsterdam Atlanta: Editions Rodopi, 1994); Rem B. Edwards, Formal Axiology and Its Critics (Amsterdam - Atlanta: Editions Rodopi, 1995).

Two

NINE SOUND WAYS We have not yet found a valid typological frame; if I want to offer my readers a high probability of finding their own characters portrayed here in a manner approximate enough to be useful, I need more concreteness, accuracy, and greater variety than that offered by Dr. William Sheldon's typology. Let us constrict our mesh by giving a fractal turn to the tripolar spiral to define nine personality types. Just as we earlier saw that specialization in the values of one of Hartman's dimensions translates into three types of personality, now we need to define nine fields of value, and then to examine if and how specialization in each field structures nine different characters. Attending carefully to the contents of any one of the axiological dimensions will reveal that the items included in it are not exactly uniform. While some items display the particular dimensional quality in a very neat, straight manner, other items are clearly tinted by, or resonate with, one or more of the remaining two dimensions. This cross-dimensional hybridization is not material, but formal. For instance, whatever the object of our thoughts— person, thing, or idea—the value dimensions can focus on its essential being, on its qualities and characteristics, or on its function and meaning. Being thoughts, all belong in the systemic dimension, but they show an intrinsic hue in the first case, an extrinsic tint in the second, while in the third— thought about thoughts—they are undilutedly systemic. Thus, three distinct areas take shape within the systemic dimension. Since a comparable pattern can be observed in the other two dimensions, we have nine axiological areas. Now we can rank the items composing reality not only generically—by country—in the intrinsic, the extrinsic, or the systemic dimension, but also specifically—by province—in the intrinsic, the extrinsic, or the systemic area of that dimension. If, when refencing to one area, I were to write "intrinsic area of the intrinsic dimension" or "intrinsic dimension, intrinsic area," and so on, the pages ahead would be hard to read. Let us then abbreviate our designations by coupling each area through two initials; the first initial, the generic, will stand for the dimension, and the second initial, the specific, for the area within it, as follows: II IE IS EI EE ES SI SE SS If we zoom in on any one of these areas, the fractal nature of axiological thought would reveal three sub-areas in it. And so on, and so on, and so on. But not now! No need, for the time being! Instead, I will now sort the contents of each dimension into its three areas and give an inventory of each, according to my present understanding. II Intuitive awareness of self. Oneness. Peace. Spirituality. Joy of being, happiness. Authenticity, faithfulness to self. Emotion, feelings. Love of self. Universal love. IE Experiential awareness of self. Self-acceptance. Self-respect, selfesteem. Energy. Spontaneity. Creativity. Inner personal needs, desires, and

interests. Bodily structure, functions, and behavior. Sexuality, sensuality, pleasure; satisfaction. IS Intellectual awareness of self. Singular emphatic defining concepts: beliefs, dogmas, principles. Attention, decision, choice, free will, selfcontrol. Conscience, the ideal expectations or demands on self. Sense Of duty. Inner norms. Moral virtue. EI Intuitive perception of the other, empathetic identification. Love to others; help, cooperation, and compassion. Private roles, like parent, son, spouse, brother, lover, close friend. Awareness of power, importance, rank. EE Physical perception, relationship with the space-time milieu. Capacities, talents, abilities, practical habits, and discipline in relation to others and to things. Social roles like student, teacher, citizen, ruler, employee, employer, consumer, producer, colleague, acquaintance. Activity, task, job, profession. ES Perception of forms as embodying ideas, use of symbols. Inferential empirical, factual, and social images and beliefs. Appreciation of beauty, aesthetics, art. Awareness of quality, class, social status, reputation. Formal constructs like rituals, manners, customs, convention. SI Intuitive apprehension of formal and universal concepts. Awareness of wholes and of relationships among their parts. Part-whole correlations. Capacity for synthesis. Awareness of persons as unitary centers of conscious activity, experience, and valuation. Sciences which order reality in global systems, like Ecology, Cosmology, Psychology. SE Inferential apprehension of formal empirical and operative concepts. Analogy, understanding and comparison of structures: patterns, rhythms, and textures. Semantics. Taxonomies. Means-ends correlations. Concrete knowledge and application of sciences; technology, computing. SS Logical apprehension of formal theoretical, philosophical, political, and religious concepts. Cause-effect correlations. Allegiance to external and institutional rules: positive laws, agreements, doctrines, ideologies, programs. Pure sciences like Mathematics, Logic, and Philosophy. Each human life is an original cocktail with an exclusive formula of its own that binds together experiences from all nine areas in different ratios. In this mass of experience, we can look for intrinsic order by observing how awareness shifts from one area to another, just as it moves between dimensions; for systemic order, by measuring how much each area contributes to the whole of an individual's experience; and for extrinsic order, by defining nine types of personalities structured by the predominance in them of the values of one area. Thus, though we all operate in all nine areas, the share of our total experience spent on each, plus the ease displayed and the pleasure found in each, allow us to differentiate characters and classify them by their specialization. Now we need to find nine real-life personalities who specialize in the values of each area, just as Sheldon's three do in each dimension. Once more lady luck grants us an extraordinary coincidence: an empirical characterology of nine types already exists, the validity of which has been fully checked and confirmed; and each of its types shows traits coherent with specialization in one of our areas. Its name is: The Enneagram. As a complex diagram of nine points around a circle, plus nine lines interconnecting them, the Enneagram has been used since antiquity by some esoteric schools to study and diagram different aspects of reality; but its characterological application seems to have started only in the 1960s with the Bolivian spiritual teacher and trilectic philosopher, Oscar Ichazo. A

great Chilean polygrapher of universal genius, Claudio Naranjo, was among the first to learn Ichazo's system of personality types; he soon translated the esoteric teaching into modern psychological language, discerned the most common neurotic psychodynamics of each type, and began designating the types by the neutral digits of their positions on the diagram instead of by their typical passions or vices. Through him the Enneagram mutated from secret knowledge to scientific discipline; this, plus his ongoing contributions to the field, makes him the key figure in it. From Naranjo onwards, instead of remaining an occult, closed, esoteric system of belief developed along bipolar lines, this knowledge spread in the network style of our new paradigm; it expanded organically and gained detail. Almost all who learned the system identified immediately with one of its and "found their number. " Many added data from personal experiences to what was already known about that type. With many thousands of personalities thus typified, their contributions have amassed an enormous inventory of experiential and psychodynamic patterns; and the validity of the system is already so solidly established that some universities include it in their curriculums. Other researchers who have gathered, processed, and distributed that information deserve special mention, among whom are Helen Palmer, Margaret Frings-Keyes, and what could be called a Jesuitic line of which Don R. Riso is the main exponent. The Enneagram expands in manifold directions; a First International Conference at Stanford University, Palo Alto, California, in August 1994, featured 142 presenters and attracted 1,400 participants from all over the world, thus signaling with its huge success that the system has already joined the cultural mainstream. We know that each of the types appears in three variants, usually called self-preservation, social, and sexual subtypes, differentiated according to the instinct on which a personality centers. Thus the enneagramic system in its entirety consists of twenty-seven subtypes; but, though several groups are working in their delineation, little more than the keyword Ichazo taught for each has been published this far. Conversely, many books on the nine types have seen the light, and more appear as the years go by. Most of the information available on the nine personalities refers to their neurotic aspects; from the start, enneagramic typology mainly focused on these. But if we skim from the vast ocean of existing data those types that can be deemed sound, they suffice logically to structure generic descriptions of nine different and very specific ways of experiencing life as satisfactory. I will designate the types by appending the axiological area in which each specializes to its enneagramic number, as shown. 9II 8IE 1IS 2EI 3EE 4ES 5SI 7SE 6SS This volume lacks space for us to explore the rich meaning of the types' positions in either their enneagramic circle or axiological square presentations. So, let us instead apply a tripolar lens to the opulent repertoire of enneagramic type observations, trying to find a logical inner structure that offers a rationale for the peculiar characteristics of each type, for the processes by which those traits develop, and for the similarities and dissimilarities between types. To discuss the particular processes by which each type evolves, we need first to address the general question of how personalities originate.

Elements of inborn, developmental, and cultural—intrinsic, extrinsic, and systemic—caste intertwine in adult human character in such a complex way that they cannot be fully grasped without considering all three factors. All through our century, a bitter bipolar dispute has flared between Nature and Nurture as exclusive sources of personality—internal, inborn, genetic versus external, acquired, environmental; and moral science has repeatedly changed position on the subject. While it followed the monopolar paradigm up to the close of the nineteenth century, as mentioned in Chapter One, lineal thought deemed character to be merely inherited, internal. This conception provided the theoretical basis both for notions of inborn nobility or villainy and for mistaken ideologies of racial superiority; and both were embodied in unjust socio-political systems. Once purged from politics, it still is often expressed in popular sayings like "Blood will win out" or "Blood is thicker than water." As in so many other fields, bipolar thought turned the monopolar understanding upside-down. While psychologists were studying the influence of the environment during childhood and finding that early circumstances mold decisively the development of character, sociologists and anthropologists discovered that social, cultural, and economic conditions affect individual values to an enormous degree. Bipolar thought was unable to integrate these two factors with character inheritance. Instead, upbringing and conditions married in external alliance to engender a diametrically opposite belief in an exclusively acquired origin of personality, dumping internal roots at the landfill of superstition. This became the accepted understanding. According to it, the upbringing and social conditions of character are its only determining factors; any proposal for a natural, internal source for some aspect of it was considered reactionary, politically incorrect. We arrive in this world as clean slates; and our personalities are produced after birth in entirety by external—familiar and social—inputs, period. That, and not some statistical errors, might have been the main reason why Sheldon's work failed to receive the recognition it so clearly deserves. Since endomorphs, mesomorphs, and ectomorphs tend to run in families, his types were clearly genetic. As the twentieth century ends, understanding is shifting again. The improvement of physical and behavioral characteristics by genetic selection and manipulation has revolutionized both animal husbandry and agriculture, and it is unlikely that what applies to all other living beings does not apply to the human species. In consequence, biologists think nowadays that the relative development of the organic systems in our bodies is determined genetically, when the DNA sets of the ovum and spermatozoid combine at conception to structure each new being. During the last couple of decades, biologists have discovered that some character traits depend directly on particular genes; and they have identified the genes that code specific neurotransmitters for aggressiveness, boldness, and inhibition. But they have also found that life experiences can channel the energy of character-defining genes in very different directions, and even switch some of them on and off. Since genetic evidence for internal roots of some aspects of character appeared very recently, moral scientists are just beginning to consider it; as I write, most of them still adhere to the politically correct hypothesis of an exclusively external genesis of personality. Tripolar thought can accept that biologists have objectively proved that one part of character has a genetic origin, psychologists that another part has been acquired, and sociologists that behavior is influenced by social conditions. We can consider these three structuring factors to be scientifically established. But we still need to discern how these factors combine in the nine enneagramic personalities, to what extent each of them is

responsible for the specific essential, common quality characteristics of each type, and which factors produce its miscellaneous, accidental, individual traits. Mainstream enneagramic thought, echoing prevailing opinion in moral science, supposes the nine personalities to be simply acquired in their entirety. But a growing minority opinion dissents, proposing a distinction between natural "temperament" and nurtural "fixation." It understands that an inborn specific temperament is altered by upbringing, fixed by it in permanent pattern which, though always modulated by extreme conditions, is always recognizable. Subtypes and neurotic distortions are indeed acquired, maintains the minority, but the nine types of personality are innate. Until further research settles the question of whether a common genetic pattern can be found in each of the types, I can offer no more than a personal opinion—as educated a guess as possible—derived from my own experience. It says, first, that empathy perceives a distinctive energetic pattern, a basic stance, in each of the nine enneagramic types; and that those patterns can be detected not only in neurotics but also in healthy individuals—even those perfectly realized, sane to the point of enlightenment. These patterns are also manifest in small children, too, and at times even in babies. Second, by around puberty, the basic pattern of a personality has already been molded—and, to a very variable point, also distorted—by experience into a permanent shape. Third, this molding starts right at conception, for in it the basic mood of each life is set. How much this influences the combination of genes, I do not know. Thus, while the boundary between internal and external looks fuzzy, I see clearly a prenatal core in personality. Also, character includes far more than just neurosis; perhaps its focus on pathology biases the mainstream's data toward a purely acquired genesis. I understand, in consequence, that adult character is the outcome of an interaction between a natural, inborn root and the experiences it encounters while growing up; also, the resulting pattern is dyed by conditions in definite tints. Nature provides the timber, but Nurture carves and conditions color. Substance, shape, and manner correspond to one of the factors. On the pragmatic side, we embarked on this discussion to find a working rationale that would allow us to proceed; and the hypothesis of a natural root for types and a nurtural development for both subtypes and pathologies provides it. This can explain not only the basic character structure and most common physical features of each type, but also the similarities and dissimilarities between the types, and even the genesis of their subtypes and their most frequent neurotic disorders. Myself, siding with the enneagramic minority, I assume that each of the nine personalities we are going to review has distinctive constitutional roots; and on this hypothesis I will continue my discourse. Building on it, we can reasonably infer that a proportionally better development of one or two organic systems of congenital origin entails higher efficiency when the corresponding functions are employed, that this leads to their preferential utilization, and that specializations are thus fostered that engrave traits in the respective dimensional facets of character. We must take now a tripolar look at the development of childhood through time. Human experience begins in every single case with a long pregnancy, centered on vegetative functions. Later, as childhood progresses, the focus shifts gradually, first to motion, and then to mental functions. successive stages of development thus take shape: vegetative intrinsic, mobile extrinsic, and mental systemic, each overlapping the earlier. Environmental stimuli and demands interact mainly with the facet of personality on which each stage centers. A child is first expected the sleep

well and to grow; later to recognize its parents, to crawl, and to walk; finally to understand speech, to talk, to control its comportment, and to reason. Its innate constitution predisposes the infant to respond to each of these evolving demands with more or less promptness and success and to develop specific strategies toward them. The environment then confirms ignores, or dissuades these strategies, thus building habits that engrave character traits onto the corresponding dimension. The main factors in that environment seem to be the character and attitudes of the persons surrounding childhood, the type, intensity, and consistency of their expectations and demands, and their attention to the child and responses to its behavior. These elements have such a decisive influence on the structuring of character that they insert onto the child's malleable nature a secondary focus on one or another of the dimensions, and alter thus its inborn tendencies, to very individual and diverse degrees. In my present understanding, this nurtural focusing forges the subtypes. We can learn to spot most subtypes at sight, but seldom are they needed to profile a personality. I will now outline the axiological structure in each type, indicate where its pattern of energy is centered, report its most common healthy character traits, and show how those traits derive from the interaction between constitution and environment. I will endeavor to supply concreteness and enough detail to enable most readers to find the characters of themselves and their acquaintances mirrored with useful approximation. Let us continue along the extrinsic path, then, but without forgetting that personalities do really exist in the world, and that any attempt to group and classify them involves a systemic abstraction that never can find a perfect correspondence in space-time. Rather than assume that a personality is Intrinsically a member of a type, as another kind of fruit belongs with oranges or apples, let us think extrinsically that one of nine attires "fits" it well enough to make it understandable. Usually, people who read these descriptions find that one of them reflects their own personality in a very approximate manner, that one of the nine outfits tailors their own character pretty well; but what will happen in your own case is yours to find out. Since probabilities indicate that you will see eight of them as "others," I will write all descriptions in the third person plural. Each type of personality includes both frequent recourse to certain strategies and a correlative absence behaviors. These tend to induce an awareness of otherness when witnessed in or by someone else. The stream of thought running from the Introduction to the Epilogue, the longitudinal spine of this book, now branches out into twelve parallel channels of description; but you may elect to follow the theoretical discourse straight downriver by jumping now to the chapter titled "Many Unsound Ways" on page 77. If you are already familiar with the Enneagram and are immediately interested only in the description of one particular type, the short table to follow gives the page numbers where each description begins. Book Order

Axiological Order

Enneagram Order

Type

Page

Type

Page

Type

Page

9II 3EE 6SS 8IE 1IS

29 34 40 45 50

9II 8IE 1IS 2EI 3EE

29 45 50 54 34

1IS 2EI 3EE 4ES 5SI

50 54 34 59 64

2EI 4ES 5SI 7SE

54 59 64 70

4ES 5SI 7SE 6SS

59 64 70 40

6SS 7SE 8IE 9II

40 70 45 50

The discussion to follow will begin with the three double types—9II, 3EE, and 6SS—to display the three basic experiential vectors in their purest form. Then we will examine how they combine among themselves to shape the six remaining personalities—8IE and ISI, 2EI and 4ES, and 5SI and 7SE.

I. Placid 9II: Peace, Aplomb, Harmony Core Values Intuitive awareness of self. Oneness. Peace. Spirituality. Joy of being, happiness. Authenticity, faithfulness to self. Emotion, feelings. Love of self. Universal love. Basic Structure Identity: Emotion Attitude: Acceptance Activity: Universal love Body: Endomorph We find in the 9II personality a solid intrinsic base on which neither the extrinsic nor the systemic has gained decisive weight. To a clear-cut centering on the intrinsic correspond well developed viscera proportionally stronger than muscles and nerves. The Freudian will to pleasure rules the personality. Emotion is more significant than drive and ideal, and contemplation feels more natural than reflection and action. The balance is monopolar and stable, resulting in calmness, steadiness, and constancy. Children with this constitution tend to be big; enjoying a magnificent metabolism, they eat and sleep well and are easy to deal with and raise. Intrinsic empathy allows them to perceive directly the vital experiences of those around them, with special sensitivity to all their emotional nuances. Their mobile and intellectual functions wake up relatively late, so they enjoy a rather long vegetative stage. From then on, the permanent predominance of the intrinsic keeps them partly anchored in the initial phase of their lives, preserving some of its placidity. Focused on the intrinsic dimension, 9II characters adopt fully its non-temporal and non-spatial outlook, which unveils before them a cosmos composed of energies and not just of material entities. In moments of high integration, they can experience how their individualities fuse with the totality of humankind or even with the whole universe. Feeling that "Everything is inside, I am everywhere," they can enjoy the pantheistic rapture of feeling simultaneously dissolved and swimming in a universal ocean of love. At more usual levels they tend to adapt to the environment by adopting the identity of the group or the persons having relevance to their lives. Their disposition is peaceful, steady, and free from emotional ups and downs. They experience life from an accepting and contemplative stance that, with harmony as its paramount value, does not feel drawn to act to change. Satisfied, exuding without stridency the simple and smiling well-being of those who, free from worldly ambitions, know how to be happy with what they have, they exhibit their contentment with enormous spontaneous dignity. Serene and relaxed, without ever hurrying, and refusing to be harried, they evidence in each of their movements the solid aplomb of a person who is immune to the stresses inherent in the carnival of extrinsic vanities. With very little social image, not interested in appearances, never trying to give themselves airs or selling out to the competitive struggle that social success demands, they enjoy the authentic inner peace that only comes from a full acceptance of the human condition. Patient and sweet, without pretense or insolence, their innocence and simplicity make them genuinely good persons, altruistic to the point of selfabnegation. In the same measure that they accept themselves, they also appreciate and respect the individuality of others. Intrinsic intuition

allows them to identify empathetically with the others' inner experiences and emotional needs, which they feel in themselves to the point of adopting the desires and enthusiasms of others as their own. Open, receptive, and just, they focus their attention on others and want to fulfill their needs; knowing always by identification what others desire prompts them to respond exactly, offering unconditional consideration and love. Since intrinsic steadiness gives constancy and loyalty to their feelings, they tend to build longlasting personal relationships. 9II systemics capacities are ruled by powerful intrinsic intuition, a knowledge by empathetic identification, that fuses the knower with the object to be known; their minds can easily stop in contemplation to rejoice in the harmony of Oneness. They grasp persons and situations globally, with each and every one of their elements; but none stands out as more relevant, so they are not aware of conflict. Usually well informed, they focus upon the immediate and concrete with objectivity and fairness; they have the ability to absorb great volumes of information about any subject, from all possible points of view, and to synthesize these by reconciling their differences. Their minds can co-process several things at once, rapidly alternating attention between different subjects: the talk going on at the moment, some personal affair that arouses their interest, what the other is feeling, the decoration of the place where they are. A word from the other can bring to their memory something similar from the past and connect them with the emotions then felt, discerning similarities and differences between them and all this is done without losing the thread of what is being said. In the bodily sector of the extrinsic realm, they enjoy eating and love sleeping. They like comfort, rarely stand when they can sit, rarely sit when they can recline. In the social sector, they connect with others by fusion of identities. This allows them to perceive each person as a unity, and to experience his or her qualities and energy-flows in their own being to the point of feeling that they are the others, in addition to being themselves. Thus they grasp, by its reflection in their own being, all that happens inside others, all the levels of meaning in what they say, and how each of their parts interacts to give these results. They feel physically the others' illness or good health and are much aware of their thoughts, feelings, and desires that words lose relevance in communication. When really connected with another, it is as if they are only one person rather than two: no separation exists. Both are merged in such a way that whatever one experiences happens also to the other at the same time. Once thus connected, they have a feeling of inseparability, with no desire to separate or retreat. At times they may have difficulty discerning whether what they feel belongs to themselves or to the other, until the other leaves, and their own identity surfaces again. Though they can fuse with anyone, they tend to do this more when in love or when looking after the needs of a friend; they can also fuse with a group, a collective, an organization, or even with a machine or a whole factory. Grasping intuitively what is essential in the lives of others, they can listen to their confidences without negative judgments because they understand so well the others' positions, even when not sharing them, that sometimes they can explain the point of view of others better than they themselves. Understanding the positions of others so easily, they very seldom define their own or oppose anyone, for, being able to see all sides of any question, they can agree with several different opinions at once. Thus they usually adopt a non-committed stance and find it very difficult to take sides. Very prudent, they never feel that making a decision is urgent and prefer to wait calmly until they have seen all aspects of a question and how

others approach it. Knowing better what they do not want than what they want, they find what they like by successively eliminating what they don't. Thus they decide better when they have several options; then they can reject one after another until, by default and not by choice, only the least unpleasant remains. Led by their intuition, they usually have very good luck, land always on their feet, and disasters rarely touch them. Optimistic, supportive, and kind, they make others feel comfortable; and their influence is soothing and healing. Their lack of ambition and toughness them affable, cordial, modest, and familiar in their interactions; they are very easy to live with. They can listen and accept without any need for taking control in a relationship or for interfering in the other's life. If the other has problems, they can provide solid and constant support for a very long time. They will rarely proffer advice but may help others to put their problems in perspective, provide comfort, and pep them up. Friendly and sympathetic, they love social interaction; in it, rather than seeking brilliance or prestige, they aim for the comfortable condition of being considered a pal, one of the boys, or one of the girls. They enjoy receiving private, singular attention; and though they never accept compliments, they like to receive them. They perceive the energy of people acting together as a mass of vital magnetism in which they can bathe and dissolve if they like. Depending on how it feels, they either happily submerge their identity in the group or decidedly refuse to join it. Fond of peace, they always choose tranquility and avoid conflict. They never start a quarrel; to the contrary, their placidity lubricates and coordinates the conflicts of others, pacifying and reconciling opposing factions. Seeking friendly cooperation, lacking any impulse to sway the scales to any side, they like hearing all points of view and can convince debaters that the question being argued lacks any real importance. This makes them excellent mediators, conciliators, and natural arbiters who, unbiased and just, harmonize groups and coordinate people by identifying with all the opinions expressed. They embody the perfect image of a justice of the peace in traditional law. Gifted with equanimity and constancy, they can be good leaders and bosses when the situation presents a clear course of action. Calm, knowing that each thing takes its time, they investigate all questions in depth and never make a hurried decision. They like hearing the opinions and suggestions of their subordinates and prefer to follow well tested procedures that give predictable results rather than to risk innovative solutions. They lead affably, establish precise agendas, designate enthusiastic seconds, and advance methodically and patiently toward the goal established. As employees, they fuse with the organization rather than with the authority in it and relate to structure rather than to personal power. Feeling affinity for collective interests, they tend to collaborate in all manner of worthy causes and can muster enormous resources to cope with a serious emergency. They work well, with constancy and persistence, especially for collective interests and just causes; they can remain solidly productive even when under emotional difficulties. They can perform complicated tasks automatically without needing to focus attention on what they are doing, and this makes them perfect for repetitive jobs that demand attention to detail: their trick is to fragment attention, giving enough to the work at hand and allowing the rest to wander to other subjects. Not interested in scaling command, rather than initiate controversies or defend revolutionary postures, they tend to adopt the opinions of their colleagues. They seek clearly defined procedures for reward and promotion but then they have no interest in competing for them. They like to receive public recognition for their merits, but without actively pursuing it.

They usually collect something, whatever, a pleasant repetitive activity that requires no decisions and allows the release of pent-up energies. With their pattern of energy concentrated in the anus, the most frequent physical constitution of 9II personalities is endomorphic, with a tendency to be overweight and have rounded or even pear-shaped looks—wider at the hips than at the shoulders—and with a relaxed and amiable air. The face is usually loose, the mouth tends to stay open, and the forehead is usually clean, without lines. Rarely are they seen in striking or enviable attire. Their speech is generally deliberate and somewhat resonant, and the pitch is flat, without inflections, often low, though in some cases high. Their temperament is phlegmatic, warm but quiet, full of aplomb. Their key idea is simplicity. Their vanity is: "I am objective." The professions best fitting this personality are: judge, politician, bureaucrat, mystic, and protocol or other activities that involve control of details. A culture that embodies 9II values is the Polynesian. Distortions of 9II begin on page 82. Love affairs of 9II begin on page 153.

2. Active 3EE: Adaptability, Efficiency, Pragmatism Core Values Physical perception, relationship with the space-time milieu. Capacities, talents, abilities, practical habits and disciplines in relation to others and to things. Social roles like student, teacher, citizen, ruler, employee, employer, consumer, producer, colleague, acquaintance. Activity, task, job, profession. Basic Structure Identity: Attitude: Activity: Body:

Public role Perception of image Action upon things Mesomorph

The 3EE personality presents a solid extrinsic base on which neither the intrinsic nor the systemic gain decisive weight. To this clear-cut centering on the extrinsic corresponds a magnificent muscular development, while viscera and nerves are relatively weaker. Life is ruled by the Adlerian will to power. Drive is more important than feeling and ideal. Action, constant and oriented in manifold simultaneous directions, predominates over thought and emotion. Balance is multipolar and labile, in tune with one or another of the many foci of interest that the extrinsic contains. The intrinsic stage is usually short in children with this inborn constitution because their extrinsic mobile or motor stage starts early and is very intense. They begin very soon to react visibly to the environment with smiles and gestures and learn promptly to crawl, stand, and walk. They soon discover that they are liked for their performance, that their actions earn them applause. Very perceptive and active, moving ceaselessly, and sleeping little, 3EE children develop an enormous ability to detect what their environment values and to produce automatically the actions best conducive to approval, acceptance, and love. Later, when the systemic stage arrives, they devote their minds to perfecting strategies that previously

gave such good results. Their good performances mean that achievements are expected from them one after another; thus they develop the habits of obtaining attention in the shape of applause, of subordinating ideas as well as emotions to action, and of striving harder and harder to gain the external approval that gives them the experience of existing. Untiring doers and accomplished achievers, 3EE personalities live centered on the extrinsic, on efficient action upon the material world of things. Pure multipolarity causes manifold activities to fill all their time and a succession of goals to fill all their lives. In the systemic dimension, thought, subordinated to the extrinsic, acquires a tone of pragmatic rationality which results in a many-faceted but not original intelligence. Functional, concrete, decisive, and ruled by practicality and reasonableness, this is the perfect mind-set to give operative application to ideas theoretically developed by others. A systematic orientation toward the extrinsic translates into a good capacity for engineering or business. The attitude of 3EE personalities is conservative but realistic; combining to cultural standards with effort toward advancement they are definitely modern and progressive but in no way radical. A disposition to keep on learning all their lives and a high valuation Of technology combine to produce a technocratic orientation. Skillful with their hands and with things, good at systematic organization, they carefully plan their lives and contacts. Their aim is to reach perfection the interpretation of a social extrinsic role, to achieve understood by the world. Defining their goals clearly, they evaluate precisely the means to reach them with expeditious efficiency. They are helped by having a flexible adaptability and a remarkable ability to present things, ideas and plans in convincing and attractive ways. Not adhering fanatically to any dogma, they always look for and find the solution best fitting the circumstances. Under pressure they do not freeze, but obstacles increase their concentration; mentally reviewing all past situations to see which solutions were applied or attempted that might be useful now, they pick the best; and their action then becomes even faster and more efficient. In the intrinsic dimension, extrinsic predominance yields a characteristic emotional stance of neutrality. Subduing their own intimate experience, their identity centers on its most external aspect, a completely extrinsic image that they adopt wholly. That image is not fixed but is prototypical of the group in which they happen to be moving at the moment; they can change it with a totally automatic adaptability that allows them to become the model and successful paragon of any set of qualities the group values. Identifying fully with that group image, they mobilize themselves to prove their personal value by implementing it energetically before others and dressing for it with clothes and manners most appropriate to each situation. Giving much care to their appearance, attention to their attire, and time to their embellishment, they resort intensely to cosmetics to increase their personal appeal and maintain the practice through the years. Always trying to stand out in order to be noticed and applauded, they give intense attention to searching for the right style and appearance, both defined by quantitative or generally accepted standards. Knowing exactly what their audience desires, they supply it; feeling in their being what the group values best, and behaving accordingly, they exhibit a remarkable ability to present themselves and their ideas effectively. Easily changing their appearance, they automatically adjust to whatever draws the attention of others, and they imitate whichever image best helps them to stand out. They generally choose a handsome appearance of youth, intelligence, and productivity—skilled professional, perfect spouse, admired artist, ideal leader; but, if the group prizes a more laid-back style, they can live it for

years on end. Their ability to embody consistently prototypes most valued by society makes them popular, admired, and foments their self-esteem and assurance. Feeling proficient and desirable, they believe themselves valuable; and their ambition is to progress and improve themselves more and more. In the extrinsic realm, they transpose their ideas into actions directly and immediately, without any delay. Propelled by intense and lasting drives, not hampered by systemic prejudice or intrinsic ambiguities, when acting they focus so much on their task that all feelings are suspended. In moments of high integration, they can feel perfectly aligned with the rhythm and flow of the work at hand, suspended in an inexhaustible gush of energy, aware that the task is being done but not that they are doing it. Time slows down, all worries vanish, and they know what is to be done in each moment without any doubts; they feel that each step will inexorably lead to the proper outcome. Usually they are very active, always ready to struggle; and, endowed with good health and physical strength, they work with enthusiasm and tenacity, moving precisely and speedily. Though they desire and obtain immediate results, and fully trust their own abilities, they do not indulge in narcissistic orality. They do not think that the world owes them anything but know that they must gain success and recognition through their own effort by producing. They fully agree that this is exactly as it should be. Their capacity to produce by hard work is immense; and they tend to work continuously all day long at manifold tasks, both on the job and at home. They usually do several things at once, splitting their attention among them— so-called polyphasic thought; and they consider this an efficient use of time because it gives them a feeling of power, of having everything under control. When paid a compliment, they consider it as referring to what they do and not to themselves personally. Fueled by the belief that their own value resides in what they do rather than what they are, in their performance rather than in their essence, they develop an enormous ability to achieve their aims with brilliance. They have great control over themselves, which manifests itself as being alert, organized, practical, functional, and expeditive. Rather immune to the feeling of failure, they react immediately to a fiasco, look for another promising opportunity, and can change direction on the spur of the moment without missing a step. They do not strain idealistically or sportively for nothing; after carefully selecting their priorities, they strive competitively to stand out by success. They vie without respite or shyness to gain riches, social status, and success reflected in tangibles that all can see. Identified with their achievements, they of will and obtain important rewards from their to the extrinsic: excitement, adrenaline, prestige, money, power; success among others and on attaining symbols that give extrinsic evidence of their triumph; exhibiting their material proofs in clothes, cars, houses, parties, they enjoy the public recognition of being winners. Generally gifted with refinement, consideration, and generosity, houses, parties, self-assured, with a handsome, youthful, clean, and pleasant appearance and a lively and enthusiastic disposition, they enjoy social interaction, talking wittily, and using fashionable terms. They exhibit great skill to shine in society. Entertaining, bubbly, very talkative, humorous, they desire to be liked and to attract; they usually narrate the incidents of their lives in such way that their modernism, competence, and goodness are made evident, their importance left clear. Good mimes, they tend to impersonate all the roles in their stories and succeed in amusing the audience.

Work is the central area of their lives. Being great producers, they normally make a good living and, be it as executive, artist, soldier, or secretary, stand out as reliable, efficient, and fast. Moving immediately from idea to action, with very little delay between conception and implementation, they devote themselves fully to producing. Acting expeditively and with precision, they work at a fast rhythm that favors efficiency and permits them to stand out by it. They are systematic and skilled at organizing activities, their own as well as others'. Able to adapt to any work role, they embody the image and characteristics best fitting their chosen profession; and they look very much the doctor, manager, politician, or whatever. This fosters trust in others and predisposed to rely on them. Their ability to present themselves, and anything else, in an attractive way makes them good salesmen, communicators, promoters, motivators, and publicists. Devoted to achieving, always ready to work long hours, with great effort they pursue personal advancement. Their ideal is to work hard and succeed in obtaining recognition, to scale leadership positions, and to avoid failure by all and any means. They excel at competing with others and enjoy competition because they have the capacity to endure longer than the rest and reach thus their chosen goals. They also have the abilities to blend easily into a team and to integrate its resources until its intended objectives are reached, skills which make them magnificent executives. Totally committed to the task and optimistic about its outcome, they communicate their enthusiasm for projects and goals. Never dodging difficult interactions, they can make hard decisions and support others in high-risk situations, without being bogged down by excessive scruples or unnecessary precautions. They fit naturally into organizations, whose ranks they climb rapidly, soon reaching positions of responsibility such as sales director or manager. They like being in command and know how to plan and implement strategies conducive to seizing leadership in a group. They can be personally committed bosses, able to confront other authorities when needed. Since they can select priorities and compete, they enjoy receiving recognition for their good work. If they identify with a team, they focus their energy on stimulating it discretely and becoming its engine, supplying unequivocal commitment to its task and contagious enthusiasm for its success. Sure that anything can be fixed, they tend to support others in their shortcomings and do not insist on strict fidelity to rules when this would diminish efficiency. Devoting time and activity to their families, they decidedly support the goals and aspirations of their relatives. Doing everything required to provide a good standard of living for their family, they derive great pleasure from the success of their dependents and inspire them to achieve maximal personal excellence. They have a stimulating ability to find interesting things to do and a knack for drawing others out of isolation and depression and into constructive activities. They like to support social projects that help people to help themselves. With their pattern of energy centered on the base of the neck, the predominant muscular development of 3EE personalities results in an athletic and well proportioned body, wide at the shoulders, with long collarbones, physically handsome, strong, and active. Their appearance is healthy, modem, and contrived; their beauty and strength usually last to an advanced age. They tend to own many different sets of clothing, each the right one for a particular role or occasion. Their expression is intelligent, dynamic, and colorful, but cold. Their temperament is lively, very active, and very talkative. Their ideal is efficiency, and their pride is in success achieved. The professions best fitting the 3EE character are: actor, executive, model, athlete, soldier, surgeon, technocrat. The 3EE approach is very

popular among men and is typical in the business world with its emphasis on aggressive competition, efficiency, and image of success. Also adopted by many women when they join the economy of production, it is the generic disposition of our contemporary society of conspicuous consumption. Contemporary American society best embodies 3EE values, especially the current cosmopolitan culture exemplified by the yuppies. Distortions of 3EE begin on page 90. Love affairs of 3EE begin on page 155.

3. Rational 6SS: Commitment, Independence, Analysis Core Value Logical apprehension of formal, theoretical, philosophical, political, and religious concepts. Cause-effect correlations. Allegiance to external and institutional rules: positive laws, agreements, doctrines, ideologies, programs. Pure sciences like Mathematics, Logic, Philosophy. Basic structure Identity: Attitude: Activity: Body:

Reason Judgement of truth Thought about ideas Ectomorph

In the 6SS personality we find a solid systemic foundation on which neither the intrinsic nor the extrinsic have a decisive influence. To the total predominance of the systemic corresponds a good development of the nervous system, while viscera and muscles are relatively weaker. Viktor Frankl's will to meaning rules life. Ideal carries more weight than drive and feeling. Thought governs both emotion and action. Balance is bipolar, involving continuous alternation. In children with an 6SS constitution, the brain develops more than viscera and muscles, making them more intelligent than strong or emotional, more given to thought than to feeling or action. The intrinsic and extrinsic stages of their growth are brief, for the intellect awakens early and soon establishes total supremacy. They are clever children who constantly ask "why?" and want to know exactly what is going on. They analyze the answers they get and resist external pressures until they have reflected enough to form their own opinions. They need to verify for themselves what is dangerous, what is safe, what is good, what is inconvenient, and to act independently in consequence. Being dominated by systemic indecision, they oscillate continuously between accepting and examining teachings, between obeying and opposing directives, between trusting others and doubting their purposes. Their highly developed nervous system makes 6SS characters intelligent, thoughtful, and very imaginative; with both an ability and a liking for abstract thought, they embody mind in its purest expression. Analytic rationality is the favorite stance of their intellect, which continuously considers the pros and cons of every idea, action, or emotion, without ever accepting their validity definitively established. That attitude creates the mental structures that produce scientific knowledge. Knowing that nothing is permanent, they constantly review and criticize all previous

conceptions and develop skills that are indispensable for the advancement of knowledge and civilization. Astute and very imaginative, they can generate original solutions. This mentality underlies the verifiable procedures and the clearly defined methods of scientific research and technological development. However, the capacities of 6SS personalities are not limited to natural science; very alert to questions above and below ordinary consciousness, they can access ranges of information not generally taken into account by our materialistic and technological culture. In moments of high integration, their mental alternation halts in the quietness of pure awareness; and the impersonal Thatness underlying all manifestations of existence stands revealed. At more usual levels, they have a logical, creative mind, are inclined to philosophy, are gifted with deep psychological keenness, and express themselves clearly and articulately. They like to chew on everything by themselves, check data, and review reasonings as many times as needed. They deliberate fully before acting, and are thus careful, cautious, and able to avoid imprudences. In intense and continuous inner questioning, their attention shifts from a good idea and the impulse to implement it to all the possible obstacles that a course of action might encounter, ceaselessly arguing advantages and drawbacks in their minds. They develop the habit of imagining all the hidden possibilities in every situation, including the worst possible outcome, in order to be prepared if it happens; and this makes them innate devil's advocates, difficult to seduce and to cheat. They are interested both in what happens and in the thoughts and motives of others. Continuously questioning the intentions of others, they want to know what lies behind a brilliant image and what a pleasant smile is hiding. While talking they analyze the face, manners, and intonation of others, searching for clues about what they are really thinking. They often develop keen penetration and can detect discrepancies between the images others try to project and what they really feel; incomplete information and secretiveness are immediately discerned; and this arouses the suspicion of hidden designs. Having learned to guess what goes on inside others by minimal nuances of their expressions, they watch them carefully to deduce the truth. Comparing their actions with what they peddle, they promptly uncover the flaws in specious reasonings and detect dissimulated maneuvers of power. Able to see through too polished images and too shining appearances, they are not easily deceived by compliments or seduced by flattery. Idealistic in their motivations, they think it indispensable to discriminate from bad. Early in life they ceased believing in the code of behavior received in childhood, but not in the need to justify rationally all actions and feelings. With a great sense of commitment, devoted to the fulfillment of their responsibilities, they cannot bear ambiguities and need clear directions about what is right and what is wrong because they want to have an intellectually correct position that allows them to act in clear conscience. Consequently, they value documents and institutions, and they like obeying norms and following agreed upon rules. The alternating bipolarity of their dominant systemic facet transfers to their intrinsic capacity, and thus they can either emote intensely or exhibit the coldest rationality. Usually endowed with a very well developed emotional intelligence, 6SS personalities present many attributes which make them psychologically very complex. They need the warmth of affection to soften the coldness of reason. Consequently, they like to be in touch with feelings, their own as well as others; their character favors intimacy. They seek and provide warmth, and their lovingness makes them kind and friendly with equals and subordinates; but they suspect and constantly try to confirm the altruism and sincerity of

authorities. Friendly, kind, playful, they enjoy being liked. They want others to have a good opinion of them, but not to the point of buying it by having to accept as reasonable what they think is not. Very social, they are good hosts, hospitable and generous. Giving is easier for them than receiving. They win affection with ingratiating generosity and deference; they foster the desire to help and protect others; but they are always ready to argue as soon as they perceive someone as wrong, authoritarian, or patronizing. Trust and commitment are key issues. They alternately trust and distrust both their own and others' strengths and abilities. Desiring to rely on others, they like to feel part of their lives; and they often verify whether affection professed is real because they have learned to distrust appearances and to detect details that raise the suspicion of possible falseness. Able to enter into affections fully, they commit themselves very deeply to those with whom they identify and remain loyal to persons and to causes, building intense bonds that translate into permanent relationships. Family and friends are important to them and provide a sense of belonging. They have a capacity for heroic sacrifice on behalf of a friend or an ideal, but they hurt deeply if they feel betrayed, and they confront traitors angrily before cutting contact. In the extrinsic realm, systemic predominance leads them to deliberate carefully about each step before initiating action, and to wonder while acting if what they are doing is best. Not rarely, they stop dead in their tracks to change direction. Able to admit they have made a mistake, many times their sense of humor allows them to joke about their own shortcomings. Controlled and correct, punctual and precise, devoted and responsible, they willingly endure effort, sacrifice, and inconvenience if needed. Not feeling a need for immediate success, they can strive for long-range goals; and, having little investment in image, they can work without expecting public recognition. Not very attentive to their public image, their achievements, or conquests do not lead them to vanity, even less to conceit. They usually have many different occupations during their lives. Cooperative and dependable, they admire and respect the effectiveness of others and excel in coping with emergencies. They shine under pressure; their minds focus better with external opposition because, no longer needing internal opposition, they can concentrate on maintaining their course of action. They gain strength with their backs against the wall, when the situation forces them to act without vacillation. This attracts them to dangerous or highly competitive sports, where the immediate situation demands an instantaneous response and acting replaces thinking. Risk makes them feel very alive. They function best among equals, with whom they establish a symbiotic interdependence. Natural members of a group, they enjoy the feeling of solidarity and support that union with colleagues provides. They feel very comfortable belonging to a group that inspires their loyalty, identify with its rules, and are very loyal in collective battles against external threats. Defining their postures more easily against an imposition than in favor of their interest, they always willingly oppose adverse odds and unworthy causes, especially in alliance with equals against an unjust authority. They are capable of heroic sacrifices for just causes or for friends in need. Feeling generally attracted toward impersonal greatness and strength, they admire heroes, believe in the principle of authority, and live in a hierarchical world; these dispositions result in a strong sense of duty and a spontaneous respect for the written law. They want hierarchy and obligations to be clearly documented; they value highly codes, contracts, and institutions and greatly respect all kinds of organizations. It is very important to them that limits be clear. They need to know who has authority

over them and over whom they have it; and they work well within clearly defined chains of command where duties, delegations of authority, and responsibilities have been made explicit, preferably in writing. Their relation to personal authority, both of knowledge and of power, is also conditioned by the systemic, which leads them to idealize it, positively as much as negatively. If the authority seems competent and just, they easily identify with it, conform to its rule without problems, obey and accomplish its orders willingly, work tenaciously, and perhaps even venerate it. Systemic alternation makes them perpetually suspicious and irreducibly independent; they continuously attempt to discover the authority's real aims and vigilate against its machinations. As long as the leadership seems just and on the correct course, they will follow; but as soon as incompetence, or caprice are detected, they instantly see weak points in position, and abuses of its power. Then they quickly shift from opposing, questioning, denouncing, and confronting the boss with well-reasoned arguments. They oppose wrongful commands insistently debating and polemicizing with audacity; they feel that fighting unjust power is both their duty and their right and thus disdain the risk of possible reprisal. They feel more comfortable in a loyal opposition, legalized and institutionalized, than in exercising power themselves; their ability to detect instantly a leader's ineptitude or ambition for power makes them believe they would be equally scrutinized if they were in command. Thus, they lead the opposition better than the ruling party because their ability for constructive criticism is great, also because being in opposition allows time to reevaluate and reformulate ideas. With their energy pattern centered a couple of inches below the navel, 6SS personalities can be recognized by their hard, suspicious aspect, with an independent, protruding chin, vertical lines on their cheeks plus a double crease in their brow. Usually their mouth is closed—when thinking, the base of the neck closes and consequently also the mouth—and has thin lips. The most typical constitution is asthenic, onto which sometimes an athletic tendency is added. Their expression is intermittent but rehearsed, lively; and they can be quite loquacious in spite of a vacillation that may at times become a stammer. Their temperament is warm, non-aggressive, but counterattacking. Their ideals are loyalty and prudence, their vanities: "I am independent" and "l think for myself." The professions best fitted to 6SS characters are: philosopher, politician, revolutionary. They are also well suited to be advocates for the poor, defenders of dropouts and the accused, as well as policemen who bring abusers to court. The cultures most representative of the 6SS values are the Renaissance, the French Enlightenment, and in general what is called progressive. Distortions of 6SS begin on page 97. Love affairs of 6SS begin on page 156.

4. Mighty 8IE: Assurance, Power, Realism Core Values Experiential awareness of self. Self-acceptance. Self-respect, self-esteem. Energy. Spontaneity. Creativity. Inner personal needs, desires, and interests.

Bodily structure, instincts, functions, and behavior. Sexuality, sensuality, pleasure; satisfaction. Basic Structure Identity: Energy Attitude: Self-assurance Activity: Love of matter Body: Endo-mesomorph In the 8IE personality the intrinsic foundation takes on an extrinsic accent, banishing thus the systemic. Correspondingly, viscera are well developed, muscles fairly well, nerves relatively less. The balance combines monopolar stability with a focus toward the multipolarity of the material world. The wills to pleasure and to power fuel activity. Emotion and action predominate over reflection. Children with an 8IE constitution are both healthy and active, and good development of their visceral and muscular systems accompanies exactly the vegetative and mobile stages of their growth. Since the demands of the environment coincide perfectly with their spontaneity, they enjoy an easy and satisfying experience of those two stages, grow accustomed to feeling fully capable, do not learn limits, and grow up believing they have the rights to receive attention, support, and the immediate satisfaction of all their desires. When the mental stage arrives, their proportionally lesser neural development makes its new demands difficult; and they react to the difficulty by reinforcing the emotional and physical strategies that proved successful in previous developmental stages. Rejecting norms whose very existence they cannot understand, any attempt to impose structure on their behavior usually serves only to reinforce their opposition, until they decide to define the rules themselves rather than be defined by them. In 8IE personalities, identity takes on a spatial content: they experience themselves as a solid block of expansive energy that tends to fill all the space where it happens to be. Intrinsic intuition and impulse flow naturally, pouring out into the extrinsic as irresistibly torrid magma, unhampered by ethical scruples or social considerations. The results are peculiar in each area: desire in things, efficacy in action, command in relation to others. In moments of high integration, 8IE personalities can incarnate paradisiacal, infantile, pre-rational innocence, and feel themselves to be manifestations of an omnipotent cosmic will, centers of unlimited energy and power who control and adapt their space-time surroundings exactly to their taste. At more usual levels, the delay between impulse and action is very brief; their desires flow into action directly, instantly, and without inhibitions. Losing no time in analyzing their motivations, they act first and think later. The outcome is an attitude of firm self-assurance radiating an egalitarian bonhomie, from which uninhibited, spontaneous, and sincere emotionality directly flows. A temperament results that is warm, cordial, friendly, plain, relaxed, and indulges in sentimentality without compunction. Gifted with magnificent visceral systems that allow them to metabolize anything they ingest, they have great physical energy at their disposal and enjoy eating large meals, drinking, and smoking aplenty; their sexuality is overflowing and inexhaustible. Living by their spontaneity is very pleasant because the immediate satisfaction of desires leaves no time for frustrations to appear. Discharging aggressiveness outwardly without problems, they suffer very little inner conflict; their anger mounts as a well focused energy and is experienced as pleasant excitement, not negative at all, but as strength to clarify things and potency to reach their goals. They feel bigger when angry,

expand until filling the house; and they take pride in open and direct expression of anger: it makes them feel very alive, joyfully powerful, and keenly alert. In the extrinsic realm they never disguise their dissatisfactions; they say "no" without difficulty and do not accept what they do not want. What they desire they take straight away, aggressively, without social qualms or ethical scruples. In direct action, they courageously struggle, shout, push, drag along, or simply swipe aside any obstacles. Always willing to fend openly for themselves, they present and demand clearly what they want without taking recourse to manipulation or disguise, for they prefer direct action and facing problems and dangers frontally. Audacious, they love adventure and risk as tests of their own value. Full of initiative, oriented to action, always sure that they can achieve what they want, overflowing with drive, and rich in resources, they take the lead and get results. Tenacious, they can apply the required force with the enormous capacities to withstand continuous pressure and to maintain their efforts until their goal is reached. They tend to work without respite until totally exhausted, then to rest and play without doing anything else; in all fields it is all or nothing. They embody the will to power, to gain control and emotional mastery both over themselves and their surroundings. From an early age, they exert their will like it is a muscle until it becomes like steel; they control with an iron hand their personal possessions, their space, and people relevant to their lives. Correspondingly, they avoid like hell being controlled by anyone else. Their will to power finds expression in an active, strong command that operates instantly without any systemic vacillations; and intrinsic steadiness makes them firm and untiring, without deviations. Natural leaders who assume that they know how things are to be done and that they are the boss, they tend to dominate those around them, imposing their point of view and will on the largest possible social environment; others respect and obey them spontaneously. Very decisive, they command constructively, clearly setting and tenaciously achieving their goals. More interested in power itself than in its perks, they prosper in a climate of open competition where they can use their innate qualities to win. They test the force and justice of other leaders, endeavor to keep them in line, and compete with them to build, consolidate, and expand a personal empire by conquest and annexation rather than through alliances that depend on subtle negotiations or diplomatic finesse. What they love is forging ahead at top speed with the boiler under full pressure. They enjoy a good fight and are always ready for a confrontation, always willing to do battle against the whole world, if needed, for what they consider just; and they consider just everything that increases their power or security. Resisting attacks, they do not concede an inch of ground; their idea of defense is advancing against the enemy rather than holding the line or retreating. Combat excites them, and they enjoy much better measuring themselves against a worthy foe rather than winning an easy victory, for when the enemy is also powerful, strong emotion intensifies while the battle lasts. Those who resist their domination by counter-attacking show that they too are strong and brave and thus receive as much respect as they accord themselves; by contrast, they cannot respect those who submit. Always knowing who they are confronting, they like to provoke others in order to take their measure and look them directly in the eyes to gauge their emotions. The anger of others does not disturb them at all if it is open, considering that it brings the truth to the surface; but they do not tolerate indirect reproaches or sarcasm.

The extrinsic component of their personality gives them an image; but rather than trying to look pleasant, distinguished, or seductive they adopt of stability and firm strength. Thinking their courage and might will win them respect, they try to embody the ideal of themselves as powerful personages who extend their protection to those they see as feeble and helpless, taking pride in sheltering friends and innocents with their big and strong bear-like bodies. Proud defenders of the weak, they are naturally willing to enter into, and take control of, any unjust situation. With capacities for heroism and greatness, they can give magnificent examples of devoted leadership in the defense of justice, as well as in rebellion against oppression. As bosses, they tend to demand much from their subordinates and enjoy dispensing justice among them. Highly conscious of security matters, they appreciate, reciprocate, and reward loyalty. They especially value receiving reliable information, but distrust ambiguous presentations, contradictory messages, and diffuse lines of command. As subordinates, they will cooperate without minding being commanded if the boss is firm and just; and to confirm this they periodically test the limits and interpretations of these commands by disobeying. They then try to force their colleagues to take sides, until the cost of revolting becomes clear. They live friendship as an alliance of mutual protection with other powerful persons they can trust, and they test their strength and loyalty by fighting with them. They believe that venting anger is indispensable to cement friendship and that people tell the truth when angry; thus they trust only those who are able to fight while looking them in the eyes. When they give themselves to someone, they show great generosity in time, energy, and resources, with a magnanimity of heart that prompts them to transcend their own interests and care for the interests and well-being of others as if they were their own. If a beneficiary later fails them, they feel cruelly betrayed; if the failure was innocent or stupid, they make sure it is not repeated; but if it came from bad faith, they demand that it be confessed and exact punishment. Linear-pragmatic thought translates into realist intuition about people and things which, resulting in great creativity, ease of decision, and shrewdness provides them with tremendous efficacy. Not ritualistic at all, they clothe themselves in simplicity and democratic equality; and they enjoy unmasking ideal fallacies and fictitious pretenses of power. Radical individualists, they want to know which rules are the real rules—not what others say—but the real ones. When they focus attention on something, there it stays. As soon as they choose a goal, they take on inflexible attitude of a warrior; under pressure their attention concentrates on comparing their own strength with that of their opponent. They very seldom question their own opinions, believing that whatever makes them feel well and powerful must be good. Always assuming their own position is fundamentally correct facilitates immediate and tenacious action. Firmly planted in the here and now, they approach new situations with innocence, without prejudices or expectations about what they are going to find, open to whatever life may offer; and this enables them to adjust action to circumstances naturally. They feel intuition as a bodily energy that leads them to act in the correct way automatically, without any need for conscious direction. They perceive the energy of the others' bodies rather than their emotions or ideas; being aware of all the qualities of energy in people and situations, of all its flows and alternations, they adjust exactly to the degrees and qualities of power present. Their intrinsic component makes them want predictability and control over their own lives; they need to know exactly what to expect and to make sure it takes place. With acute sensitivity to the capacity of others to take

power or establish control, they tend to see actions and people in extremes, as friend or foe, strong or weak, just or unjust. Planning their strategy requires knowing who they face and who covers their back, so they delve deeply into to the trustworthiness and impartiality of others and search for their hidden intentions. They focus on detecting signs of unawareness or malice in others, what they desire, and if and how they are reliable. They are enormously interested in knowing the whole truth and have an uncanny ability to uncover it in the depths of others because they perceive objectively their real desires. Able to appreciate the slight fluctuations of attention that indicate the degree of sincerity with which an opinion is expressed, they assess the truthfulness of what others say by actively confronting them on sensitive subjects, probing their weak spots to discover how they react when stung, what they do when attacked, whether what they say changes under pressure, and what hides behind their pleasant facades. Detecting when others do not tell the whole truth, their impulse is to press them until they pour out their real feelings. With energy flowing from the "lower" purely sexual regions of the prostate in men and the entrance to the vagina in women, the typical 8IE physical build is endo-mesomorph, with a solid and strong body having its center of gravity in the abdomen. Their mien naturally embodies power; usually they look solid, tough, often overpowering and intimidating, and walk with a swaying gait. When still young they may look purely athletic. Since women might not profit in our culture from such a bold physical exhibition of power—-a self-assured, dominant, and aggressive woman might frighten men and not be accepted—many of this type redirect their energy toward the 3EE model, becoming attractive females of ample forms. The voice of persons with the 8IE character is often guttural cordial, with high volume and resonance. Their temperament is assertive, warm, direct: strong earthy. Their key idea is truth. Their vanity is: "I do as I want" and "I impose my will." Professions common in 8IE personalities are: tycoon, police henchman, surgeon, butcher, actor. 8IE values are prominent in the societies of Mexico and New York City. Distortions of 8IE begin on page 108. Love affairs of 8IE begin on page 158. 5. Righteous 1IS: Duty, Perfectionism, Ethics Core Values Intellectual awareness of self. Singular emphatic defining concepts: beliefs, dogmas, principles. Attention, decision, choice, free will, self-control. Conscience, the ideal expectation or demand on self. Sense of duty. Inner norms. Moral virtue. Basic Structure Identity: Conscience Attitude: Judgement of rightness Activity: Love of ideal Body: Endo-ectomorph In 1IS personalities the intrinsic foundation takes on a strong systemic accent, relegating the extrinsic to the shadows. Correspondingly, viscera are well developed, nerves fairly well, muscles relatively less. Emotion and thought rule action. Their activity is fueled by the wills to pleasure and to

meaning. Their monopolar stable balance is subject to bipolar alternations, but their cycle is very long. Children with an 1IS constitution enjoy an excellent basic endomorphic structure, vegetative and visceral. Muscular development and movement coordination are relatively delayed, but the nervous system evolves soon well. After enjoying an initial vegetative period full of emotions and intuition, when the extrinsic stage arrives and the environment begins its demands, their movements tend to be clumsy and graceless, giving rise to embarrassment and discomfort. But, being intelligent, they understand that the environment demands performance and offers attention, approval, and love in payment. Attempting to obtain those prizes, they find them attainable if they give full attention to grasping what is required and then strive hard enough; thus they program to accomplish through effort whatever is asked. In 1IS personalities, intrinsic impulse submits to ethical systemic judgement; and most extrinsic values are disdained. Intrinsic linearity congeals systemic alternation into emphatic thought, a very emotional ethical idealism, discriminating and stable, that upholds eternal values and tends to define universal principles: "This is how it always is." They see life from a purist perspective and always superimpose maximal possible perfection on present reality, which makes any imperfection or error plainly evident. Applying their noble vision first of all to themselves, they adhere to lofty inner standards of excellence that find concretion in a clear and detailed moral code. They obey it with an enormous sense of duty—or in psychological terms, superego—that always vanquishes desire and subordinates personal tastes and interests; this grants them austerity, integrity, and rectitude. Unambiguously on the side of goodness, their eagerness for perfection drives them to a continuous quest for virtue. Giving top value to truth, honesty, and justice, they constantly endeavor to incarnate them with impartiality and objectivity. With clear awareness of their obligations, they exert total control over their emotions and instincts. Dedicated to conforming themselves and the world to high ideals, they give little value to practicality, social image, and worldly success. Uncomplicated, like the good they pursue, convinced that impulses must be sublimated to a superior ideal, they can reach a transcendent perspective full of tolerance because they know that the truth will finally impose itself. Intelligent and lively, they are aware of everything. Open, since they have nothing to hide, their conversation is interesting; and they can behave charmingly because, when relaxed, they uncork a sense of humor and wit that leads them to say or do drolleries that make others laugh happily. In the extrinsic realm of space-time, their actions correspond to systemic norms as exactly as possible; obeying rules lets them eliminate ambiguities and uncertainties. Having kept high personal standards of honesty and initiative since childhood, they strive tenaciously to fulfill them with minucious exactitude; their zeal does not shirk from effort. They give attention to details and, striving for the best, investigate all questions thoroughly. They desire perfection in all its aspects; that leads them to seek and follow the best possible method for each of their activities, and to make of their time and energy. They are orderly and efficient in do, try to sit with a straight back, chew their food carefully everything their spat by a precise agenda—so many hours for work, so many for sleep—they then abide by it with disciplined and diversions must be enjoyed only after all obligations have discharged. They are convinced that the correct way is to postpone pleasure until all duties have been fulfilled, then to enjoy with moderation. In interpersonal interactions, they appreciate and respect all social and legal formalities, which they try to observe with responsibility and constancy. They endeavor to be punctual, correct, polite, and to express themselves articulately. They like cleanliness and tend to wear formal

clothes; their bodily posture and movements denote seriousness and respectability. They identify with moral precepts, legal rules, social usages, and with hierarchies that embody those norms, defending them in all situations. Their goodness translates into generosity, especially toward the needy; they tend to adopt paternal or maternal roles toward those whose knowledge or strength are limited. Though responding with solicitude to the vulnerability of others, they have difficulty admitting their own, or asking for help; if others show compassion toward them, they tend to interpret it as condescendence. Besides doing good and avoiding evil themselves, they try to extend the practice to others. Sure that people can change their lives radically if they receive the correct information, they want to teach others to appreciate excellence as much as they do. Their consecration to the righteous path is not just a fulfillment of duty but also an affirmation of moral character and a lesson for others. Good counselors, they become conscientious moral teachers who preach by personal example, witness to virtue and values, strive to seek and transmit the truth, and demand from others the same honesty they ask from themselves. They have the capacity to struggle ceaselessly to better themselves and assume all people share naturally their desire for perfection; this confers on them a great capacity for criticism; self-indulgence in others tends and disgust them. They see through those who give themselves airs and do not hesitate to cut them to measure; but their criticism is disarmed when others acknowledge their failures. They are indulgent with the fault. once a mistake has been acknowledged, they can manifest constructive patience while helping to correct it. Their inner code makes them independent because they know by themselves how things should be, trust their own ideals and efforts, and stand firmly on their understanding and principles. When sure that reason is on their side, they do not mind being left alone to face danger; no one can overwhelm or silence them because they are afraid neither of erring nor of the opinions of others. Combining in themselves alternating tendencies to both traditionalist conservatism and extremism, they often achieve distinction in the ranks of either the extreme right or the extreme left, depending on which set of standards they have adopted. They are capable organizers and like to work until finished without stopping to rest, just for the enjoyment of a job well done. At times they feel inundated by gratitude for simple achievements like seeing their house well ordered, writing a well constructed sentence, or balancing a checkbook. They experience the perfection of their own bodies as a great relaxation that gives them a potent surge of physical energy. As perfectionists, they cannot bear sloppiness; if aware of errors in their work, they tend to undo everything and start all over again at the beginning. They blend easily into organizations and seek a wise, just, and correct authority; when it is found they surrender to it all decisions and from it accept responsibilities. They want the boss to establish clear general guidelines, to know in particular what is expected from them, and to have their responsibilities clearly defined. It is vital for them that rules not be changed arbitrarily because, as intrinsic, they need predictability; they must know exactly what is going on and on whom they can count. They do not need to be pushed because their sense of duty motivates and propels them; they take pains to obey norms as well as the authorities who incarnate them; this makes them very disciplined, magnificent subordinates. Being also intelligent and usually well prepared, they derive authentic pleasure from improving their abilities. Being responsible, methodical, efficient, and never shirking from hard work, they are very

competitive in an organization; they naturally win the trust of their superiors and are often appointed to supervisory positions. To function well, indispensably, the level of work that others do must deserve their respect; they will not collaborate when the expeditious course involves lowering standards. They work extraordinarily hard if they feel that their colleagues are also doing their best, especially when they know it is for a just cause. They can be counted upon to serve humanitarian causes altruistically. They will be on the front line, as passionate as others, in the quest for money, power, or fame. With their energy pattern centered on the fontanelle frontalis (the separating the bone of a fetal or young forehead from other skull bones), the key characteristic for recognizing an 1IS personality is a clear forehead), free from anguish, a direct product of righteousness. Confident both of doing should be done and of striving hard enough, both brain hemispheres relax, and their facial expression lights up. Other traits are: the direct look of someone who is ashamed of nothing, and a mouth that smiles a lot but stays closed due to the intervention of the systemic. Their jaw is usually pronounced; their chewing muscles are strong because their anal character, striving and meticulous, contracts their mouths together with their anuses. The first performance the environment demands from a child usually involves physical action, precisely the weak element of 1IS personalities, so their strategy usually centers on the extrinsic. Effort to perform develops muscles. An endo-mesomorphic build is very common. If the most early demand is intellectual rather than physical, these children develop a lean endoectomorphic structure; if obedience, quietness, not disturbing, and smiling are required, then they develop a rounded, vegetative endomorphism. Their elocution is lively, joking, and direct; and their temperament is patronizing, hard-working, cold. Their key idea is perfection, to achieve perfection. Their vanity is: "I am right; I strive." 1IS personalities perform well in professions that demand exactness and attention to detail like accountants or watchmakers, honesty like cashiers or guardians, or precise efforts like engineers, soldiers, or surgeons. Also, trying to impose norms on the world, they might become public prosecutors, preachers, reformers, or crusaders. Their sense of responsibility elevates them very often to important positions. When they learn to leave the tyranny of norms behind, they can become excellent clowns, able to laugh at themselves and at their own ways of thinking. German and Swiss societies embody 1IS values. Distortions of 1IS begin on page 115. Love affairs of 1IS begin on page 159. 6. Loving 2EI: Warmth, Service, Romanticism Core Values Intuitive perception of the other, empathic identification. Love to others; help, cooperation, and compassion. Private roles, like parent, son, spouse, brother, lover, close friend. Awareness of power, importance, rank. Basic Structure Identity: Intimate role Attitude: Perception of importance Activity: Action upon persons Body: Meso-endomorph

In the 2EI personality the extrinsic foundation takes an intrinsic accent in detriment to the systemic. This pattern takes physical expression in a very good development of the muscles, fairly good of the viscera, and relatively less of the nerves. The balance shades the multipolar lability of the extrinsic with the monopolar stability of the intrinsic. The wills to power and to pleasure fuel activity. Action and emotion have more weight than thought. Children with a 2EI constitution are emotional and active; their good visceral and motor development makes the demands of the two initial stages of childhood fit exactly their capacities. Their extrinsic basis orients them outside while their intrinsic component makes them very intuitive, enabling them to perceive empathetically the non-expressed preferences of the adults in their environment who are always more powerful than themselves; and they learn to win the adults' good will by fulfilling their needs with love and obedience. Later, when systemic demands begin, their nervous system, proportionally less developed, makes their response to them difficult; so they react by persisting in the strategies that previously were successful. These are thus refined and become fixed. In 2EI personalities, extrinsic action takes an intrinsic focus upon persons, making relationships with others the most important facet of their lives. They desire to be loved, to be protected, and to feel important in the lives of others because their sense of identity is built on the reactions of others toward them. Feeling an impulse to adapt to whatever the present other considers desirable, they devote their activity to establish relations with others by empathic fusion and by seduction; they maintain them with tenderness and service; and they defend them by fighting if needed. In the systemic realm, their key characteristic is romanticism; thought is directed by and centered on affection. Love is their highest value, and they think and talk of it continuously. They strongly desire to be madly in love always and to believe that each momentary lover is exceptional, the definitive one, the great unique man or woman. Having their mind focused on persons gives them enormous ability to imagine how it is to be inside someone else's skin. They train this ability by Observing to whom the other pays attention and whether, when a subject comes up in conversation, it elicits smiles or frowns. Thus, they develop an exquisite personal radar that enables them to detect immediately what the other desires. They have authentic empathy with the intimate reality of others, an ability to tune in directly to their feelings in the absence of any objective data that might reveal them; intrinsic intuition oriented toward persons confers on them the capacity to feel directly what the other is feeling even if nothing similar is present in their own experience. They can pick up the emotional energy of the present other to the point of feeling similar emotive reactions in their bodies; just looking at a stranger may suffice to feel that the two are equal, to be inundated by perceptions from the other's aura, and to slip it on like a dress. In the intrinsic realm, their emotion latches onto the extrinsic and confers on 2EI types a warm and generous personality that, at high levels of integration, is totally selfless and altruistic, loves unconditionally without expecting recompense, and is capable of such pure devotion that it discovers in the other the One we all make up, while considering it a privilege to be allowed to enter into the others' lives. More usually, they have a very friendly disposition, express affection and tenderness easily, enjoy social interaction, and cast themselves in an emotive image as very attentive, caressing, and obsequious. Their anger tends to vanish soon without leaving any residue of resentment.

Easily putting themselves into others' skins, they are disposed to fill with compassionate feelings for them and to take a real interest in their needs. Always smiling and gifted with a sense of humor, they have great facility in making contact; they like touching and are attracted to babies, animals, and those in need. Heedful, kind, sensitive, and caring about the other's well-being, they often groom and pick specks of lint from the clothes of those to whom they are talking. Appreciative and encouraging, they tend to play a paternal or maternal role, seeing in others qualities they cannot see in themselves, qualities that this kind of support often evokes. Conversely, they highly value acceptance, approval, and affection; they desire and need love and protection; and they fear being rejected. In search of acceptance, they take the initiative in approaching others and seek to please them; they are remarkably successful at it. They know how to present themselves and tend to adapt their image and feelings to the preferences of others, which makes them popular. In the extrinsic realm, their energy submits to and activates intrinsic emotion and the tenacious will to serve, which is attired in the assertiveness of who feel at once supported by their good opinion of themselves and Propelled by a strong intrinsic impulse fairly free from systemic inhibitions. They skillfully approach others, make them feel comfortable, and encourage them to open up; their attention and warmth instantly make them like old friends. Empathizing with the other's most intimate feelings, they can automatically adapt to another's desires, becoming the prototype of what the other considers desirable. After an initial contact for synchronization, the personality best fitting what the other likes or needs comes on stage. Unerringly detecting preferences and needs, they take action to satisfy them; and they do whatever is necessary to show others that they are valued, loved, and supported, until they begin to feel well about themselves. Different persons bring to the surface different features of a 2EI personality; but this does not necessarily mean that these traits have been counterfeited in order to seduce others into false friendships. Generous, loving, and caring, always ready to advise, comfort, nourish, and assist, they are born helpers who devote themselves intensely to fulfilling the needs of others immediately and with tender solicitude. They give what is really needed even when doing so means detouring from their own way. They advocate for the needy, volunteer for social works, and incarnate the prototype of the good Samaritan. Having the humility needed to give the exact amount of help required, they feel content when others benefit, without expecting any recompense. They can indulge the desires of others without judging them, yielding or postponing their own preferences in order to satisfy the other's. Modestly renouncing protagonism, they dedicate themselves to sweetening the lives of those around them. Though having the talent to become leaders, they normally prefer to play secondary roles, to be prime minister rather than king or president. Indirect importance is all they need; they want to feel important in the life of another person, especially someone who incarnates superior qualities. Their attraction to outstanding personalities and ability to adapt to their desires may bring to the surface the best in themselves. Their deep commitment to encouraging others to develop their best qualities facilitates bringing their goals and strategies into focus, thereby achieving success. They are magnificent friends who can always be counted upon and who appreciate gratefully any attentions and considerations that may be reciprocated. They never forget a birthday or anniversary and always find time to attend celebrations, bringing a gift that evidently took time and attention to find or make. Neither inhibited nor violent, they sweetly persuade or seduce rather than criticize or impose; they supply an enthusiasm

that facilitates difficult changes; and they can be of great help to a friend who is living through hard times. Able to adapt to any situation, they know how to deal with all people and manage well all kinds of social situations. Instinctively discerning different degrees of status and respect in a group, they promptly integrate into its style. They also have the sensitivity to facilitate the integration of a stranger into the group. When arriving at a gathering, they first observe quietly how people relate and whom they respect, until they discern who carries more weight at the party. Once spotted, they feel an urgency to make contact, with tinges of irresistible grace; it is as if only the two of them were there. They don the appropriate personality, feel in empathic communication, and try to catch the other's attention, confident that contact will be made. They know with unfailing intuition when it has been established, even if the two are still in opposite corners of the room. They acknowledge a prominent person's supremacy by approaching as much as possible; with ingratiating attention and service, they manage to enter the intimate circle and quite often become the star's second. They play the chess of influences with singular dexterity and maneuver adroitly for mutual benefit the image of the power they serve. They are ready to work for little material recompense if the social contacts are good. In organizations, they have considerable ability to discover which candidate for power is going to win, to take sides early, and then to place themselves in key positions. A typical case is the secretary of the general director who in fact runs the company. Receiving the boss' approval increases their self-valuation, and they like to believe that success could not have been achieved without their collaboration. With their energy pattern accented on the middle brow, 2EI personalities can be identified by their juvenile faces without creases, with soft, rounded, features, and sweet and warm expressions. Their heads are usually inclined forward so that their look slants slightly upwards, and the corners of their mouth point up. Their most common physical built is athletic, mesomorphic, to which the intrinsic component adds touches of softness and roundness. At times they can be decidedly plump; others may be thin, but in this case the roundness is visible in their hands, feet, or mouths. They look younger than their age and are physically attractive, maintaining these qualities through diet, exercise, surgery, or whatever is needed. Interested in fashion, they usually dress well with clothes of good quality, though 2EI women sometimes have a penchant for masculine attire and life-style. Their temperament is enthusiastic, warm, usually good humored, and radiates an aura of vitality; their expression is lively, fast, and colorful. Their ideal is freedom, their vanity: being helpful and generous toward others. 2EI personalities fit very well into professions involving caring for others and physical contact with them, like physician, nurse, masseur, or waiter; also subordinate positions like assistant, secretary, or valet-dechambre. They also make excellent actors, especially of comedy. 2EI values are very well expressed in the Laotian society. Distortions of 2EI begin on page 123. Love affairs of 2EI begin on page 161. 7. Tasteful 4ES: Intensity, Discrimination, Aesthetics Core Values Perception of forms as embodying ideas, use of symbols. Inferential empirical, factual, and social images and beliefs.

Appreciation of beauty, aesthetics, art. Awareness of quality, class, social status, reputation. Formal external constructs like rituals, manners, customs, conventions, fashions. Basic Structure Identity: Class Attitude: Perception of quality Activity: Action according to ideas Body: Meso-ectomorph In the 4ES personality the extrinsic foundation takes a systemic accent, submerging the intrinsic. This personality type correlates with well developed muscles, fairly well developed nerves, and relatively less developed viscera. A multipolar, labile, extrinsic balance tints it with intense bipolar systemic alternation. The wills to power and to meaning fuel activity. Action and thought predominate over emotion. The initial intrinsic stage of children with a 4ES constitution is usually short since extrinsic physical development starts soon, focuses them on the exterior, and weakens their intimate sense of identity in favor of an image. Intellection also arrives early, just in time to witness the intrinsic self being drowned; the outcome is a creature who is both active and intelligent but who has tenuous feelings. Perceiving themselves to be different and emotionally inferior to Other persons in their environment, they endeavor to assert their worth by selecting and amplifying the feelings that they judge to be most appropriate. In 4ES personalities, the systemic and the extrinsic ally, relegating the intrinsic to the shadow. From this combination come a great intellectual awareness of self plus an acute sensory and aesthetic perception of forms, rhythms, and textures. A refined artistic sensitivity values much, but also controls strictly, the visceral emotions of the submerged intrinsic. These personalities thus develop an exquisite emotional image, maintained by selecting more or less consciously their buried authentic feelings in order to potentiate and exhibit only those fitting their image. Their systemic component shapes a powerful superego, but their judgement does not center on ethical values because their extrinsic foundation orients them to sensory forms, resulting in magnificent symbolical ability and acute aesthetic sensitivity and discrimination. This, when applied to things, gives good taste; when dealing with ideas seen as forms, it produces wit, originality, and creativity; when applied to persons valued extrinsically by their qualities, it generates discernment of quality, awareness of class. Subtle and sharp, able to detect a deeper sense under the surface of words and actions, gifted with an ironic vision of life and of themselves, their refined analytic capacity always differentiates the best from the most popular. Endowed with a rich visual and sensory imagination and feeling an urge to create beauty and to share it with the world, their artistic inspiration and inventiveness enable them to transmute their experiences into valuable works that express the personal as well as the universal. Generally very fond of music, they have also a taste and ability for cooking that may culminate in gourmandism. Attracted to religion, rituals, and art, they often reach distinction in poetry, music, painting, writing, the theater, the cinema, or decoration. All such activities are carried out in an original and serious way. Feeling that in the cosmos coexist two different realities, the extrinsic material world everyone sees, and another veiled one, they detect hints of a hidden universe parallel to that of objects, of other planes of

existence beyond ordinary physical reality, that they can only perceive in moments of great emotional intensity, in circumstances where tragedy evokes a high tide of emotion. On such occasions they feel fully alive and connected to an eternal search for a connection with the higher planes of mind through symbols can generate psychoanalaysts and metaphysicians and often develops extrasensory faculties, clairvoyance. Their submerged intrinsic comes to the surface only in isolated moments of intense loving exaltation, aesthetic contemplation, or deep meditation. Then their personalities balance, and they succeed in recovering contact with their essence, in remembering themselves. Experiencing their real selves and seeing the infinite value of their Identity, they know then who they are and find themselves exactly where they should be. Experiencing their real selves and sensing the infinite value of their own Identity, they know then who they are and find themselves exactly where they should be. Their keen intelligence appreciates the value of this experience and longs for it the rest of their lives. This becomes a perennial search for lost identity, a continuous quest to renew and redeem their connection with a wonder that is always hidden and always unreachable. This search for the buried intrinsic focuses their interest on feelings, their own as much as others'. Emotions become thus their favorite subject of attention, reflection, and conversation. But they need solitude to clarify and protect their own feelings; they thus like to spend time alone to offer to their unconscious impulses the opportunity to ascend to awareness. Gifted with a wondrous capacity to renew and regenerate themselves, they can thus always extract something valuable from their experiences. Very sensitive both to attentions and to slights, and enormously romantic, they usually adore poetry and music. Systemic alternation conditions their intrinsic experience, and they tend to live in opposite poles of emotion—sublime exaltation or inert languor. Finding somber ordinary emotions disgusting, they try to intensify theirs through loss, fantasy, or drama, and resort to a strategy of fomenting tragedy in order to transmute it. Fascinated by the transient quality of beauty and life, they extract from it the impulse to create art: music, paintings, drama, and poetry. Feeling great affinity with the most intense moments of existence—birth, sex, abandonment, psychosis, death, disasters—they are attracted to intensity in others. Their own emotions light up when someone feels strongly, and this leads them toward people in crisis or near death who they experience as being in closer contact with their real selves and more honest. Intuitive, tactful, discreet, respectful, their sensitivity to emotion and to suffering in others makes them empathic, compassionate, and able to support others in their crisis because witnessing tempestuous emotions or suffering does not upset them. They give not only to receive but also because they identify with the needs and pains of others, and this qualifies them as committed friends, preoccupied fathers, or empathic social workers, always on the side of the weak and the distressed. They can empathize with and react to snubs to someone else so slight that the interested party never noticed. Feeling intimately connected to absent friends, they are able to perceive from afar how they feel, because thinking of them suffices to echo their moods in themselves. In fact, their affection grows when remembering emotional nuances and insinuations, rather than words or actions, from far away; they thus need periods of separation in every relationship in order to maintain feelings of authentic connection. In the extrinsic realm, bodily energy is modulated by systemic alternation. This leads to intermittent activity, oscillating from ardent intensity to feline languidness. Objective facts have less influence in their decisions and acts than their mood of the moment. They are intensely

competitive, like all extrinsic personalities; but they do not need to win every time, as do purely extrinsic 3EEs. Their minds, oriented to forms, blend with their sensitivity to the arrangement of objects in space. very responsive to volumes, colors, and textures, they cannot feel at ease and work productively without framing themselves in an aesthetically pleasant setup; and they know how to achieve it with a splendid sense for what is beautiful, elegant, and in good taste. They show special talent to enhance any commonplace job by enriching it with an original angle that elevates it above the ordinary. They can boost the dull image of anyone or anything into something beautiful and unique, and they discover extraordinary possibilities in everyday situations. If the job that sustains them has little relation to art, they will usually practice a hobby that allows them to express their aestheticism; they nearly always draw and write poems. They tend in imagination to dress others in a different fashion or to redecorate the lounge when on a visit. They consider themselves different from the majority and in fact look special; they seem to understand better, to have superior taste, sensibility, and class than most. Delicate, gifted with tastefulness and style, they feel authentic aversion toward vulgarity, which makes them refined in vocabulary, manners, and clothes, and confers on them an elegant, distinguished appearance. Their elegance in dress is always discreet, classical; they use luxury and artistic taste as reinforcers of their own self-esteem, as expression of their being different and more advanced. Their search for originality may lead them at times to adopt Bohemian dress and airs. Considerate, understanding, apologetic, soft, gentle, humble, cordial, able to sacrifice their own interests for persons they value, they can also be dry' distant, haughty, and selfish toward those they do not. Attractive, often charming, their systemic component makes them directive: they attempt to turn those they appreciate into the perfect archetype they should be, to polish the raw diamond, to bring their hidden perfection to the surface, as did Pygmalion. Intelligent, always interested in everything emotional, they can be both to discern genuine talent and sensitivity in others, they instantly see through imitations and dissimulation. Expressive, personal and individualistic, interesting conversationalists, they strive to insert themselves into elite social, intellectual, and artistic circles where they interact adroitly and with pleasure. They like adopting controversial positions and saying things that startle bourgeois mentalities. Their actions reflect awareness of forms, especially a taste for rules and ceremony. This takes concretion in exquisite manners, a fondness for ritual, and a disciplined willfulness to adopt role models and comply with rules of social interaction. They enjoy forcing their bodies to align with exotic role models, like ballet dancers or fashion models. pages of feminine magazines are full of dramatically elegant 4ES women—thin, sophisticated, and dressed in exclusive creations that evidently were not designed with the herd in mind. They show enormous respect for greatness in every field, which they admire, approach, and make the subject of very special attention; they want to be recognized and supported by the very best. As parents, they devote themselves emotionally to their children and spend time and effort with them. They like talking with the family about experiences and feelings and being consulted by them, and they try to become the center of the emotional lives of their children and spouse. With its energy pattern accented on the middle of the chest, 4ES personalities can be recognized by their tranquil, delicate, and distinguished appearance, their emotive expression of liquid eyes that look from above, and their dress of classical or perhaps bohemian elegance.

Their bodies are usually athletic with an asthenic tendency. Their expression is soft, subtle, mellifluous; their temperament is shy, sad, sensitive, and warm. Their ideal is class, the distinction of quality. Their vanity is: being different and special. The professions best fitting this personality are: artist, singer, poet, decorator, chef, dancer, fashion designer, antiquarian, or running a high-quality secondhand shop. Societies that exemplify 4ES values are the Japanese, traditional British, and Argentinean. Distortions of 4ES begin on page 129. Love affairs of 4ES begin on page 163. 8. Wise 5SI: Detachment, Isolation, Synthesis Core Values Intuitive apprehension of formal and universal concepts. Awareness of the whole and of the relationships among its parts. pad-whole correlations. Capacity for synthesis. Awareness of persons as unitary center of conscious activity, experience, and valuation. Sciences which order reality in a global system, like Ecology, Cosmology, Psychology. Basic Structure Identity: Knowledge Attitude: Judgement of coherence Activity: Thought about persons Body: Ecto-endomorph In 51S personalities, the systemic foundation takes on a strong intrinsic accent, relegating the extrinsic to the shadows. Their nerves and viscera are very well developed, but not their muscles. Their alternating, bipolar balance tends to freeze them in monopolar stability. The wills to meaning and to pleasure fuel their activities, and thought and emotion predominate over action. Children with a 5SI constitution go through a short mobile stage, bracketed between a long, intense, intrinsic period and an early development of their nervous system. They are quiet children, sweet and obedient, enormously sensitive, and very intelligent, who tend to play by themselves, without depending on others. They are easily hurt and closed up by the slightest correction. Stimuli and demands from their environment are experienced as too intense and strident for their sensitivity; and their extrinsic weakness makes them feel inept and impotent to confront their space-time surroundings; so they react by controlling their intense feelings, isolating and camouflaging themselves. Distancing themselves from both a coarse extrinsic and a distressing intrinsic, they more or less retreat into a purely systemic world of information, imagination, and reflection. 5SI personalities combine abstract intelligence reinforced by intuition very acute emotional sensitivity. Together, these allow them to grasp, understand, and explain the feelings of Others, making them bon psychologists and therapists. To avoid having their enormous sensibility impacted by their extrinsic they generally detach from their feelings and retreat to a point within themselves where no emotions exist. From there they observe the world dispassionately and objectively, as if it were a TV screen. They thus mind their chosen tool to deal with reality; and they tend to live mostly in their

heads, thinking, learning, and knowing about life, translating it into symbols rather than living it. Adopting the stance of disinterested witnesses of their own existence frees them from emotional prejudices; at times their attention detaches from their bodies and observes everything from above or behind, seeing themselves speak and act. They thus find it easy to accede to the meditative experience of separation between the I as object of attention and the inner I, the nontemporal Witness. In moments of high integration, the Witness fuses its awareness with reality to the point of perceiving the past, present, and future of all things; they thus may even reach the mystic realization of the Oneness of all existence. At more usual levels they are eminently systemic, definitely cerebrotonic, prototypically intelligent. Their intrinsic component makes them delicate and subtle, and their distance from the extrinsic makes them pure and innocent. Conscious and reflective, ruled by the will to meaning, they want to find sense in their feelings. They are much attracted to theories, systems, and abstract models that explain universal principles of interaction, especially in human behavior, so they build mental maps of social interactions that enable them to systematize and understand their own and others' emotions. They can then place themselves within the social system with objectivity and detachment. Intrinsic monopolarity focuses their minds toward oneness, and the result is a synthesis: unity is reconstructed by accumulating and fitting together the apparently unconnected many. The intrinsic impulse translates to the systemic realm as an unquenchable thirst for knowledge about everything in general, but especially about exclusive subjects in which few are well versed. After collecting great amounts of data about anything that attracts their interest, their minds then order them automatically into a harmonious whole. The mechanism operates as much in everyday life—they usually wait until others have expressed their opinions before offering their own, which sum up all that has been said—as in the immense intellectual constructions of an Isaac Newton or a Charles Darwin. Their enormous curiosity makes them great observers, good listeners, and very fond of reading. Generally studious, they are surprisingly well informed about the most diverse subjects, giving at times the impression that they know everything in detail. often very learned, at times authentically wise, they are vigilant in search of meaning; and, even in the few situations Where they do not feel the urge to gather knowledge, they strive continuously know objectively what is going on without involving themselves. Rarely feeling that what they know is comprehensive and complete enough be explained, when they say "I know" it is true; though even then they rather present this knowledge calmly, without interruptions, and in writing. They avoid distractions and devote their time to reviewing the past, gathering more information, and mentally preparing for future interactions, imagining them in full detail. In the intrinsic realm, their acute sensitivity enables them both to build deep personal relationships and to understand and explain clearly the emotional calamities of others without involving themselves; but this sensitivity also converts experiences that would slightly upset others into Unbearable emotional catastrophes of their own. In consequence, they need to submit their feelings to systemic control. Their paucity of extrinsic strength leads them to control situations by not reacting to them, rather than by expressing and imposing their desires; and thus they tend to hold back their anger and ambitions. This control of their impulses makes them gentle, soft, innocuous; they do not want to change anything, would like to walk over the grass without stepping on it.

To control their feelings, they learn to isolate themselves temporarily from them, to hibernate their sentiments while thinking about what an external observer would find it convenient to do. They suspend thus their emotions while they are taking place without feeling or even less expressing them. They postpone their feelings in order to shift and order them later in solitude, then attempt to harmonize them with their thoughts; intrinsic steadiness keeps their feelings alive for a long time while they ruminate on them again and again. They feel more connected to others when remembering the interaction than during it, enjoy life better retroactively. In consequence, they need and seek the opportunity to reconsider their experiences and to fit them into a comprehensible model; to get it they isolate in solitude. From the perspective of their model, they observe life as a non-involved onlooker or detached foreigner, rather than participating. Their postponement of feeling may give the false impression that they are emotionally cold; but their intrinsic empathy, which permits them to be aware of what others are feeling, also makes them susceptible to the presence of Others—even those who keep silent—and hampers doing what their spontaneity prefers. Vulnerable to interference and interruption, they construe the invasions of the extrinsic world as personal threats to be feared. They intensely need be fully masters of themselves and free to come and go at their discretion. Perceiving the extrinsic world as invasive and disturbing, they withdraw physically: they like to live in secluded places, far from noise and agitation, as hermits. They often build themselves completely autonomous lives, secluded in a little house from which they go out only seldom, happy with the company of their books, projects, and fantasies. They can be perfectly happy living alone; in fact, they feel more alive when staying by themselves, need to be alone to recharge their batteries and to metabolize the feelings they postponed when others were present. They have a good time alone, thinking and imagining interesting things, and rarely get bored or depressed by not having anything to do. Jealous of their intimacy, they avoid attachments and emotional dependence; not wanting to submit to the expectations of others, they prefer to remain uninvolved; and they carefully restrict both company and affection to guarantee the continuity of their independence. To assure independence, they endeavor to become self-sufficient; to that end they cultivate sobriety and reduce their demands and vital needs— including physical ones like eating and drinking—to avoid diverting time and energy from their interests and to be able to maintain their autarchy. They develop a minimalist asceticism and feel proud of their independence every time they decide not to need something. For the same reason they never waste anything but save everything for possible future utilization. They treasure little mementos, each embodying great amounts of emotion and summing up a whole aspect or period of their lives. Their relative extrinsic weakness unites with their tendency to sobriety in preferring to renounce what they want rather than confront others to make it theirs. Not interested in public approval, they do not seek recognition or success and neither compete nor promote themselves. They may also control their feelings by isolating experiences with emotional charges in fixed temporal units, thus establishing limits. They sectorize their lives, fragment them into separate blocks of experience; and, after dividing relations, commitments, and memories into isolated compartments, they give carefully measured amounts of energy, space, and time to each so as to control what they feel about them. The interaction of systemic alternation with intrinsic stability makes them extremists: in spite of their detachment, when they desire something strongly, they devote themselves to achieving it; and when they decide to

involve themselves, they do it all the way, shifting from completely uninvolved to totally involved. Sensitive to interactions that would make them visible to others, they avoid social situations in which they might feel judged. Discreet and reserved, when speaking they use as few words as possible; and they tell only the indispensable, especially about themselves: if asked about themselves, they would rather deflect the others' attention by shifting the discussion to some interesting subject or to another person. Once the conversation focuses, they are very good listeners; everything interests them, and they never judge. When feeling comfortable and in total intimacy, they can chat merrily, exhibit their wit, and laugh at jokes with abandon. They tend to forget names when introduced to others and to feel uncomfortable with the inconsequential chat of social reunions, which exhausts them and makes them feel empty; attaching great importance to time, they see no reason to waste such an unrecoverable resource on something useless that does not increase their knowledge. In society, they tend to leave the initiative to others; usually they keep silent because they like to listen much better than to talk. They enjoy watching how people act and imitate their expressions and manners in order to fit in socially. Greatly skilled at melting into the woodwork, they adopt and disappear behind a pose fitting the occasion, hoping that the attention of others will stay on the surface without noticing them—until they feel that nobody sees them and that they can observe dispassionately, without having to involve themselves in talk or to react in any way. Seated in a corner with the expression of not being there, they notice all that is said or done and often leave on the sly, without saying anything to anyone. Rarely interested in money and material things, they devote their time and energy to study or to other mental goals and do not want to waste them on trivialities. The only virtue they find in money is that it buys them solitude and free time to study or do what they want, but they do not like selling their time and energy to earn it. As intrinsic, they desire predictability, want to know beforehand what might happen and who they are going to meet; and they try to gather detailed information about any event they must attend before it takes place in order foresee all that can happen and be selectively non-involved. They imagine how to act, so that later they can isolate and control their feelings when the function better when the limits of the interaction are clear: Who is there? What is going to be discussed? How long will it last? Then can express themselves fully and even passionately. Supportive friends, on whom others can count all life long if their independence is respected, they can express great affection, though not verbally. In periods of conflict they can be very useful as uninvolved observers and advisors. Feeling that their energy is limited, they do not want it wasted by others. A contact too intense or continuous drains and diffuses them, and they need to retreat in order to find their center again. Very respectful of other individualities, they take care not to interfere; limiting themselves to a position of advisor, they allow others ample private space to follow their own interests and see the activities of others as attractive bridges to the exterior. A favorite way of connecting is to share an uncommon interest that builds a special bond of understanding with each of their friends. They do not need external support to pursue their personal interests. From their independence they are perfectly aware of what others want and tend to give it to maintain their solitude. As employees, they isolate themselves from the authority's control, like to be very little supervised, and cannot stand a meddling boss who pokes his nose unexpectedly into what they are doing or wants to be kept

continuously informed. They like to define their working conditions for themselves and regard promotions and raises, which they prefer to renounce, as traps to seduce them and drain their time and energy. Able to work hard if allowed to seclude themselves and establish their own schedules, they are willing to strive in important but obscure projects and to assume tasks that will never receive official recognition. They can also interact in a friendly and open manner with the public on condition that they know beforehand exactly how others will react and what is expected of them, so that they can prepare by developing and rehearsing the proper pose. As bosses, they have a good overview of the whole organization and know how each department operates. They are able to concentrate intensely and clearly on difficult decisions because they can detach themselves from desires and fears; their minds remain lucid during a crisis if they do not have to deal with direct confrontations; they are usually the gray eminences who stay serene in the wings while others fret. They are naturally inclined to impersonal plans and long-term projects that demand a broad theoretical perspective, so they perform much better as thinkers and planners than if asked to control the daily operation of a business or to refloat a sunken one. They feel comfortable working in a closed office with a clear delimitation of their interactions with others and are happy allowing others to become indispensable as long as no conflict exists. With their energy pattern centered deeply behind the navel, 5SI personalities can be recognized by faces without expression, inscrutable, eyes without life, and foreheads without wrinkles. Their bodies are generally purely with a collapsed or contracted thorax, rarely athletic. Their movements tend to have a deliberated, careful quality. Their elocution is soft, constrained, and monochord; and they tend to clear their throats before speaking; their voices often have a disincarnate quality. Their temperament is retiring, tranquil, cold. Their ideal is and their vanity: how much they already know and how everything, perceptive they are. The favorite habitats for 5SI characters are monasteries, university faculties, and research laboratories. The professions best fitting them are: researcher, writer, philosopher, composer, psychoanalyst, hermit, lighthouse keeper, forester, and mystic. The Tibetan society exemplifies 5SI values. Distortions of 5SI begin on page 137. Love affairs of 5SI begin on page 165.

9. Smart 7SE: Expansion, Smoothness, Analogy Core Values Inferential apprehension of formal empirical and operative concepts. Analogy: understanding and comparison of structures: patterns, rhythms, and textures. Semantics. Taxonomies. Means-ends correlations. Concrete knowledge and application of sciences; technology, computing. Basic Structure Identity: Attitude: Activity:

Expression Judgement of congruence Thought about actions

Body:

Ecto-mesomorph

In the 7SE the intrinsic in the shadows. The bipolar alternating balance of the systemic tends to multipolar lability. They have very good development of the muscles, not so good of the viscera. The wills to meaning and to power fuel activity. Thought and action predominate over emotion. Children with 7SE constitutions are very intelligent, perceptive, and active; but their fragile metabolism can result in digestive problems. Their intrinsic vegetative stage is short since both the mobile extrinsic and the neural systemic stages start early. Their nervous system, focused on the extrinsic, provides them with great sensory acuteness, enormous curiosity about the world around, and remarkable mental speed, which often leads them to invent their own words rather than waiting to learn them. The dominant characteristic of 7SE personalities is an analogical intellect, planning and active, that, combined with considerable extrinsic energy, finds easy expression in words and deeds. The outcome is a sunny character who enjoys existence and tends to proclaim, "I am well" and "The world is a marvelous place," but who is weakly connected with intrinsic impulse, steadiness, and emotionality. 7SE minds are intelligent and capable of abstract thought like all systemic types, and analogy is their main proficiency. They perceive structures and see patterns that recur and intertwine in the world of forms, and this gives them great dexterity with symbols. They compose puzzles and fit things into systems; and they deal with extrinsic multipolar reality by building maps—structures in space—as well as plans—structures in time. They are as interested as much in the shape of ideas as in their content. They compare several lines of thought and discover both parallelisms—inspiring metaphors, and parables or contrasts—prompting paradoxes. Naturally inclined to perspectivism rather than to dogmatism or skepticism, they learn that they can accelerate their minds to perceive and process more data and thus improve their interaction with the environment; doing so, they feel stimulated, intensely alive. They are gifted with assorted talents, perceptive and sharp, remarkably intuitive; and their positive imagination always orients itself to the very best and suggests a thousand interesting possibilities. Creative, ingenious, and inventive, they relate each new fact to many different contexts, giving an original twist to anything they touch. They learn very fast; everything interests them. They are born generalists, often eclectically informed. They know enough about many subjects—some perhaps esoteric or otherwise unconventional—to find interrelations among them; and they seem to know a lot about everything. Endowed with an open and exploratory mentality, they discern immediately which new ideas, methods, and systems will finally become established, and are among the first to adhere to them. Fascinated by variety and adventure, they are interested in magic and the esoteric and, in general, in everything remote, different, astonishing, or surprising; they feel attracted to other cultures, countries, and ages. Their perspective is utopian, futuristic or progressive. They like explaining what they know, and their great fluidity makes them persuasive narrators, able to transmit their points of view by applying their skill with symbols--terms, examples, metaphors and parables—to make their ideas easily understandable to others. Their disconnection from intrinsic stability makes them assign little value to traditions and conventions; they detect and make fun of common prejudices. Extrinsic lability gives flexibility to their ideals; need to be up-to-date, they adapt their principles to the flow of circumstances; this makes them very understanding, with little propensity to judge because, rather than in terms of good and evil, they tend to think that what is, is.

Their submerged intrinsic usually fixates on its most extrinsic facet: a pleasant image, sympathetic and non-confrontational, that relates very easily. Distance from the intrinsic impulse confers on them a suave disposition, prone to ingratiation and conciliation rather than to aggression, always willing to give opinions and advice, but mainly to satisfy the others' desires rather than to impose their own. Though they like to influence others with their advice, they neither judge nor follow them but know how to live and let live. The absence of inertia enables them to acknowledge another's opinion as more to the point than their own and, rapidly forgetting the unpleasant and ugly, not to allow pains or resentments to linger. Feeling that every single thing that happens is part of a great Plan, they are sure the moment will come when everything will combine in a wonderfully satisfactory way. Their basic desire is to be happy; rather liberated from systemic guilt, and as permissive with themselves as with others, they flow with life and apply their mental agility and sensory acuteness to the epicurean enjoyment of its exciting variety, without hindrance or remorse. They enjoy ideas, beauty, food, drink, and sex better than most, seeking quality and variety rather than quantity with innate sybaritic refinement. They believe that life is unlimited, full of interesting things to do and wonderful delights to savor. In moments of high integration their awareness can expand in ecstatic experiences of marveled gratitude before the glorious perfection of existence; and, joyfully dancing in the cosmic play, they can rise to Nirvana and glimpse other dimensions of reality. At more mundane levels they are generally optimistic and glad to be themselves; they always have some interesting project under way that fuels their enthusiasm; and they keep open many options and spare plans in all fields of endeavor. Feeling that everything is alright with the world and that both they and others are well, they want others to realize it and enjoy life as much as they do. They suffer little conflict, believe everything will come out alright, and tend to trust others. Merry and optimistic, they come through as kind, serene, and without problems; and they try to please by helping generously and by transmitting their good humor. Full of enthusiasm, witty, and playful, they spread their ludic spirit: they like to chat, gossip, joke, and tell stories and can find a positive and even amusing angle in everything. Animated by a vibrating and buzzing vitality, enjoying a sparkling and communicative disposition, being original and ironic, smiling a lot and laughing very often, they relate well to nearly everyone. Aware of the advantages of the image thus projected, they consciously focus their seductive charms on those around, which makes them master surfers of social life. This attitude is nowadays prevalent in man-woman relations. Their extrinsic component makes them active in many different areas; and their systemic foundation endows them with skill, efficiency, and great creativity for solving problems by discovering subtle and unusual connections between seemingly antagonistic points of view. They are cornered with great difficulty because they always come up with something unexpected. Seeing and presenting to others the available options, they select the best and implement it immediately. Besides, they always keep mental lists of interesting things to do; their strategy is to maintain momentum, to work until they begin to feel tired, and then to change to something else before boredom or obligation grabs them. When returning later to the same task, 7SE minds see the situation from outside, as if it were new, and find unsuspected angles that improve upon previous approaches. They seek the different and stimulating and are wearied by the routine and usual; interesting projects or worthy causes motivate them as much as

money or personal advantage move others. Though preferring to do it in sprints, they can work hard with inexhaustible energy as long as the subject matter interests them; that is why they produce better when, having several irons in the fire, they can alternate attention among them. They like working fast in order to see results rapidly; but planning the future, at which they excel, receives precedence over acting in the present, which they may sometimes postpone or avoid if it includes confrontation or routine. Once engaged in a project, their enthusiasm grows; and they can work hard as long as business goes well. Since their goals are to be happy and not miss anything of interest, they emphasize themselves rather than their achievements or images; reaching the top in their profession does not interest them enough to stick with it while renouncing all other exciting things and activities. What they call success is doing many things during their lives, and excelling at some of them, without tying themselves down to any permanently and exclusively. They prefer to live in a psychologically non-hierarchic climate because they do not take authority very seriously. They like to be appreciated and listened to but not to command or be commanded; so they tend to form relationships of egalitarian brotherhood. Finding themselves in a hierarchic situation, they approach authority in a friendly manner and present clearly and articulately their opinions about what it is convenient to do. If the boss does not understand or becomes obdurate, instead of opposing him frontally, they to sting him with sarcastic comments. As superiors, rather than commanding they try to direct their subordinates by persuasion or at times by manipulation, certain of their own superior competence, respectability, and good intentions. They work better as planners, instructors, or public relations officers than as bosses, and even better as counselors or independent consultants. They are polyfaceted and interdisciplinarian and have very little respect for titles and official recognitions. They do not like to be labeled by their professions, which they consider to be just one of their many interesting activities. They accept the good opinions of others as faithful mirrors of their personal worth, but they often invalidate as incompetent those who deny them recognition. With their pattern of energy centered on the sensually "higher" sexual regions of the testicles in men and the clitoris in women, 7SE personalities can be recognized by their jovial expressions and sparkling eyes. Creases of laughter are located both on the outer sides of their eyes and in the comers of mouths that are kept closed but smile very often. Vertical lines—single or longer than the others—are situated on their brows. Their bodily constitutions will likely fall between asthenic and athletic, though they may grow heavy with age. Eternally youthful in character and many times also in looks, they tend to dress with good taste, but in an original way, and to frequent gymnasiums and organic or natural food shops. Their temperaments are affable, luke-warm, concurrently accelerated and dry; their elocution is jumpy and modulated; and their expression is imaginative and humorous. Their ideals are: optimism and happiness. Their vanity is: being liked and recognized as sharp. The professions best fitting 7SE personalities are those that challenge and utility their analogical intelligence and verbal abilities, like: consultant, teacher, informant, counselor, public relations officer, or actor. The Indonesian society embodies 7SE values, as also did the hippy movement of the nineteen sixties. Distortions of 7SE begin on page 145. Love affairs of 7SE begin on page 166.

Three

MANY UNSOUND WAYS If you begin this page after examining the nine sound types of personality in Chapter Two, go on reading; but if you are only following the theoretical discourse and skipped that chapter, the next four paragraphs will mean little to you; and you can jump over them to the fifth paragraph below. My experience with many readers of the nine preceding personality descriptions allows me to infer what you probably found in them. The highest likelihood, bordering on certainty, is that your character includes scattered traits from several types, perhaps all of them: nothing human is wholly alien to any of us. Also very likely is that your own personality was portrayed in one of the types to such a degree that eighty percent or more of its traits apply to your own vital experience. You may have felt—in spite of the third person plural—that some paragraphs depicted you very directly, that you were reading about yourself. Many readers can also pinpoint the types that fit several of their acquaintances. But I have never met a personality who displays each and every one of the traits of a type without exception; we remain unique. In case you cannot honestly say that one of the previous type descriptions gives an approximate account of your own ways, as happens in some instances, please go on reading: we still have many pages ahead. Up to now, only inborn factors that shape the nine enneagramic types of personality have been presented, along with their most typical and basic interactions with the environment; let us now take a closer look at the influence on character of the heterogeneous persons and events that surround childhood. This will permit us to delve into subtypes and distortions. As earlier said, subtypes express how the inborn personality is focused by nurture on one of the three stages and thus on the three corresponding value dimensions, during its childhood development. Every single character is fixated on one or another to some degree; but no actual personality embodies a chemically pure type. Being focused on a subtype can greatly increase the weight that intrinsic, extrinsic, or systemic tendencies have on inborn character and give it a very distinctive dimensional hue. The nine genetic types spawn twenty-seven societal subtypes; let us designate these by appending a lower-case letter to their type: for instance, 6SSi, 6SSe, and 6SSs will signify the three nurtural variants of the natural 6SS personality. The intrinsic stage of childhood begins at conception. The absorption and growth, the vegetative function, is the great and again I found that the key emotional registers pregnancy. Again personality were defined before physical birth. The intrinsic stage includes the first year of life, which is centered on instinct, emotion intuition. Identification with mother, initially total, rules this whole, and even if it begins to erode in the womb; separation from the experienced through that identification is so difficult that some individuals never completely accept it. Characteristics generally exhibited by intrinsic subtypes include tendencies to emotionality, plumpness, fuller lips, and facial lines. Survival-related issues remain all-important throughout life. health, food, lodging, and money always rank very highly. Though a child moves in the womb, motion has only minimal import in its total experience prior to birth. After birth its motor abilities, initially very poor, improve only very gradually; so the preponderance of its

extrinsic aspect is not clearly established until it takes its first steps at around one year of age. That is when the second stage of childhood, active, mobile, and relational, seems to be initiated. Movement, relations, and inferential learning take stage-center. The father, or some other influential person, becomes the key figure, providing an external model adopted to learn how to exist independently from the mother, when this must finally be accepted. Extrinsic subtypes generally manifest characteristics fitting their fixation on this period such as tendencies to muscular development, movement, activity, and sense of image, plus preoccupation with extrinsic matters like acceptance, competitiveness, status, and achievement—all to a higher degree than other subtypes of the same type. The systemic, intellectual aspect of personality scarcely manifests itself before the onset of speech between eighteen to twenty months after birth to the second birthday. Even then a child is still incapable of proper reasoning; so the systemic stage of childhood is not really established until much later, perhaps at around the seventh year, the traditional age of reason. Ruled by the paradigm within which the child grows, during this stage take shape the key ideas that define who the subject is, what the world is, and how life—the relationship between the subject and the world—is. Reasoning, self-ideal, and social expectations gain progressive weight. The differential tendencies Of systemic subtypes in general echo those of systemic types; thinness, vertical facial lines, tendency to reflection, preoccupation with meaning, and so 00' are higher than average for their type. If an "S" component exists already in the personality's formula, its systemic subtypal focus confers such additional power on its self-concept that its behavior and appearance slant toward some other type, the one the individual's understanding makes ideally most desirable. This is most plainly evident in the extreme, triple S, 6SSs; a personality of that subtype, especially—but not only—if still therapeutically virginal, may not see itself portrayed in the 6SS description at all, but will identify instead with the 8EI character. Variations on this theme are also common in 1ISs, 4ESs, 5SIs, and 7SEs personalities. Usually, the subtypal consonant slants a personality toward types with a similar axiological formula; thus 3EEi takes on a resemblance to 2EI, and 3EEs to 4ES, originating so-called "wings." Describing twenty-seven subtypes would both exceed the scope of this volume and be nearly useless without as many pages of color photographs as of text! I will instead embellish the perspectives already advanced by considering neurotic distortions. We have looked this far only at the heads of coins, which must have also tails; besides enjoying the abilities and virtues typical of each personality, real-life people obviously suffer shortcomings and defects. Tripolar thought does not supplant bipolar thinking but includes it—a triangle has always two faces in addition to three sides and angles; so, to portray human experience fairly, we must analyze the liabilities, just as we did the strengths, of all nine types. Though all of the characters depicted in my nine descriptions are defined by a different imbalance of three axiological vectors, society offers roles fitting each of them. Each embodies the best stance to manage certain situations, and each can lead to positive experiences if set in the right context. Thus, all of us can find in life a slot fitting our inborn abilities where we can feel comfortable; and we can shift temporarily from that foundation to any other that the moment may require. For example, just as we all can play tennis, study, and watch TV—though each of us may prefer one or another of such activities—a 5SI whose life is satisfactorily settled in a research job could adopt momentarily a 7SE stance to attend a social gathering, or that of an 8IE to repel an assailant.

However, the flexibility needed for some shifts is often curtailed in practice by rigidities. Activity then loses effectiveness, life complicates and fills with problems, and conflicts deflate our moods. Nurture can both compensate for the natural imbalance of a constitution and easily aggravate it to the extreme, and so it can harmonize as well as disintegrate personality. The environment can have an early negative impact on inborn character by introducing operational disharmonies into one of its dimensional facets that always reflect onto the other two. When an innate ability is exacerbated, becomes compulsive or completely blocked, ceases to be available, or is deflected from its natural course, it suffers a distortion that changes it from asset to debt. Each personality is liable to defects as specific as its virtues that correspond to the distortion of its natural energies by compulsion, inhibition, or deviation. The distortions actual personalities suffer affect their intrinsic, extrinsic, or systemic subidentities, downgrading their vital experiences corresponding dimensions. If we group by axiological dimension a selection of the wealth of information that the enneagramists have collected neurotic aspect of each personality, the pathologies most common in each character, twenty-seven clear pictures of distress emerge, embodying the three main ways in which each of the nine personality types can be vitiated. Usually the damage is associated with unhappiness suffered during the stage of childhood centered on the dimension distorted, though some might have originated earlier or later. Sometimes the child is so squeezed by negative experiences that a depression appears in the sternum; its vertical location in an adult marks the period of childhood during which crushing pain collapsed the self. We saw that the key figure of the intrinsic stage is the mother, with whom the child feels initially one, and separation from whom it later finds painful. Correspondingly, a majority of intrinsic conflicts become fixated between conception and the first birthday; and most of them are related to the mother, though they may also be caused by an illness or an accident. In any case, intrinsic harm impacts the sense of identity; it distorts the will to pleasure and the self-preservation instinct, the very roots of the personality, the vital energy of which is much impaired. Most extrinsic conflicts have their roots between the first birthday and age seven, and they mainly relate to the father—or some other assimilated person. Extrinsic trauma affects the tree of personality at the trunk level, impacts the awareness of form, and distorts the will to power and the energy of the social instinct. The resulting disharmonies hamper the management of space-time contents: things, physical body, image, social roles, relationships. Conflicts during the systemic stage are related to the native culture-in part through the parents, in part directly; and the damage distorts the subject's relationship with the whole of existence. Generally we attempt to resolve these conflicts by subconsciously designating our beloved as the general representative of the cosmos. The harm here affects the branches, distorting the will to meaning and the energy of the sexual instinct. When self-ideal repudiates innate constitution, it can twist the whole character tree into really weird shapes; each type presents deplorable examples. Even if we restrict our scrutiny to the commonplace, since each type of character can be distorted mainly in three different ways, personalities of the same type are less similar in the negative than they are in the positive. Thus, maintain a high degree of correlation between generic description and individual experience, if we want to study the neurotic side of character, we must constrict the mesh again. We must turn again to the

tripolar spiral to describe the three most frequent patterns in which nurture misshapes each natural personality. Taking the most common flaws that enneagramic observation—some of it my own—has found in each type, I will order the abundant data available, first by the dimension distorted, then by the period of childhood where the damage was usually inflicted. I venture a name for each distortion, in a surely futile attempt to condense into one word a life of suffering. As we look into each, I will submit my present understanding of how such a distortion could get established. I have not yet met a personality that survived childhood completely unscathed. As far as I have seen, a majority of us were seriously damaged in one dimension, partly so in another, but were practically unharmed in the third. In some cases nurture seriously twisted two dimensions; very rarely were all three warped. Often the main distortion and subtypal focus meet in the same dimension, but far from always. Here my understanding diverges from the enneagramic mainstream; looking at the dark side of character, it calls "subtypes" what I term "distortions." What follows may help you to pinpoint where your personality suffers conflicts, and thus to find out to what extent—with clues about when and how— your innate temperament became twisted while growing up. You must discern for yourself which sentences that describe these varieties of human misery apply to your personal case. In the assets section we saw that every personality contains scattered traits from different types as well as many traits from just one of them; and something similar can happen with the liabilities. We are unique also in this respect, and early suffering may have deformed each inborn personality in an original way. Yet, even when the circumstances of childhood mess up a facet of character in a way that is not usual for its type of personality, this tends to be similar to what happens often to some other type. Thus, you are advised to give attention to all twenty seven distortions. Most likely, while reading about at least one of them, you will again feel that the text refers personally to you. Before proceeding further, you face once again a triple choice. First, since the discussion splinters now into twenty-seven descriptions, you may want to continue with the theoretical discourse only and jump to the section titled "In Sum" on page 169. If you merely want to read about the flaws to which one particular type is most susceptible, the table below contains the page numbers where the distortions of each type begin. Finally, if you just want to read on as the text is presented, the distortions are in the same order as the personality types: first 9II, 3EE, and 6SS; then 8IE and 1IS, 2EI and 4ES, and 5SI and 7SE. Book Order

Axiological Order

Enneagram Order

Type

Page

Type

Page

Type

Page

9II 3EE 6SS 8IE 1IS 2EI 4ES 5SI 7SE

77 90 97 108 115 123 129 137 145

9II 8IE 1IS 2EI 3EE 4ES 5SI 7SE 6SS

77 108 115 123 90 129 137 145 97

1IS 2EI 3EE 4ES 5SI 6SS ISE 8IE 9II

115 123 90 129 137 97 145 108 77

1. UNSOUND: 9II The immense empathetic and mimetic sensitivity of the pure intrinsic 9II leaves this personality practically defenseless to face its environment, which can distort it to the point of twisting this character into the very opposite of what it naturally is. A. Indefiniteness 9II babies perceive clearly, in full identification with, all the emotions in their environment. To the extent that their mothers ignore—-or even worse reject---them, their high viscerotonic emotionality cannot bear the impact. TO avoid the intolerable pain, they have no option but to anesthetize themselves against their own feelings. Since precisely these constitute the core of their personalities, their individualities lose contact with themselves and fall asleep—many times before physical birth. Internalizing the devaluation received so early in a resigned "I don’t matter," they do not dare desire or expect anything personal; and distort their natural abilities, no matter how great. Deaf to their inner voice, closed to the intuitive experience of self-identity, their inborn polarity reverses into diffuse multipolarity and disperses in the extrinsic. Their center is outside: having forgotten the inner self, the experience of connection with others by empathetic fusion hypertrophies until it replaces their lost identity. To mitigate the pain of such inferiority, they take refuge in passivity and eliminating all relevancies, they deny the importance of whatever comes along, until everything is just the same. Not valuing one thing more than anything else, not knowing what they desire, they have no perspective to defend. By numbing their feelings until nothing induces enthusiasm or passion in their souls, they can reduce the ups and downs of emotionality to a medium level of soft predictability and take residence in a non-committed limbo. Maintaining a sense of connection with others requires that they devote their efforts to perceiving the feelings of others by concentrating attention on them; a corresponding withdrawal of attention from their own inner modifications makes them disappear from awareness. Thus, rather than becoming aware of their own desires, they tend to share the others', which they experience as more urgent and adopt as their own. They have difficulty in saying "no": doing so is as uncomfortable to them as the frustration of a desire is to others; thus, they let themselves be led along, divert energy from their own priorities, and park themselves until somebody else takes the initiative. They erase their own profiles to make others comfortable so that others will include them. Finally, others become the protagonists of their lives. Closed to their intrinsic identity, they also avoid defining an extrinsic image; they do not really live. Their great difficulty in selecting a personal stance blends with their ability to understand and support the positions of others, pushing them to mimic and identify with the outlook of any other who IS Present. Their center can be so completely lost while talking that they begin to adopt and imitate the manners, opinions, and energy of the person who has captured their attention, until they give at times the impression that he or she has possessed them. If neither a group nor anybody important with whom to fuse is available, they feel somnolent and without aim because to them an autonomous life makes no sense whatsoever. The lack of a sense of their own reality can sink them into existential depression. Sometimes they fragment into multiple personalities.

For these repressed individuals who suffer from a vague awareness that they do not exist, conflict arises between their desire for the approval of others and their desire to oppose them, because they are both angry at always having to do what others want and fearful that others will withdraw their affection if they do not. They cannot become fully conscious of their anger, an emotion which is their own but which can destroy their connection with others; and they bury it in the subconscious, keep it hidden from themselves and all others, and wait for it to disperse before reaching a critical point. But their ominous silences betray repressed rage. They tend to accumulate resentment without realizing or even less expressing it, while attempting to see the situation from the other's point of view because the other's attitude always seems to them initially correct. A long delay then comes while they consider the question from all possible points of view; meanwhile, the inner irritation striving to rise to awareness shows itself only in somber silence and in the defense mechanism called passive rebellion. Knowing what the other wants, they do not oppose it openly; they either do not comply or neglect important details. They may slow down when the other is hurried, forget what the other most wants, or play dumb and allow their attention to wander when the other shows greatest interest. Their aim is that the other's wants should not be achieved and thus to dissolve their anger indirectly, without risking a confrontation that might lead to a fight and a possible separation. When the pressure becomes unbearable and they are forced to decide that getting angry is appropriate, the pent-up energy is finally released so violently that it startles those who only know their conformist demeanor. When their anger is finally expressed directly after being repressed for so long, they feel immensely relieved and intensely alive. B. Indolence As 9II babies grow and social demands begin when they enter the extrinsic stage, if those around them respond to their awkward movements with rigid demands, derisory comments, reproaches, and mockery, they learn that to avoid conflict not being noticed is safer. To the extent that a lack of positive stimuli makes the new extrinsic stage difficult, they stay partly anchored in the previous intrinsic period when the attention they received, be it much or little, was not dependent on their behavior; and they never learn to relate the one stage to the other. They seek harmony and try to avoid conflict by blending chameleon-like into their social environment, projecting a modest, non-threatening, noncompetitive image. Their monotone voice, impassible face, clothes and body language all signal that they choose to obscure themselves into mediocrity and conformity. Too pleasant and conciliating, even submissive, they naively accept conventional roles without question. Denying their own worth and importance even if these are obvious, they find accepting compliments difficult, though they enjoy receiving them: they would rather not be noticed because they feel that calling attention to themselves exposes them to attack or ridicule. Impulse almost not felt and behavior directed from outside tend to divorce from each other; they fulfill the desires of others instead of their own as a means to security and to relating well. Believing no one will pay attention to their views and wanting to stay connected, they tend to follow the plans of others, not because they really want to, but because they perceive the other's opinions more forcefully than their own. They believe that by doing what others wish they will gain their love; and, when they refuse, they feel the other's disappointment inside, as if it were personal. They let time pass until the chat ends without expressing any personal

opinions or saying anything controversial; and they wait until the other departs in order to avoid cutting short the visit themselves. They are so over-adapted that they cause frustration, conflict, and complications for others because they do not take responsibility for themselves. When a social relationship or a project begins, they are pulled along by the enthusiastic feelings of others, without having made a personal decision to embark on it. They may then realize that they are being absorbed by somebody else's initiative, ask themselves how they got so involved, and find it very hard to disentangle because they are torn between identifying with the others' plans or disengaging from them so as not to be influenced. If they begin to feel controlled, they refuse stubbornly to cooperate, act irrationally resistant and independent—at times defiant—or passively oppose all proposals. Disconnection from their intrinsic impulse engenders also a very low level of energy that exacerbates their monopolar stability and gives to their personality a general tone of passivity, slowness, negligence, and indolence. Feeling overwhelmed by the simplest task, they find starting it difficult; they deem it better to devote themselves to contemplative activities—like watching TV, which allows them to resonate vicariously with the emotions of the roles on screen. Phlegmatic and indifferent, when they decide to do something, they have no enthusiasm for it; as a result, they tend not to act; they feel satisfied with mere possibilities and imaginary projects without doing anything to implement them. Forlorn, drowsy, unresponsive, with no will to concentrate, and with an aversion to effort, they feel exhausted and sleepy without being physically tired; and they anesthetize their reactions until they approach somnambulism, as if they were drugged. They can even reach immobility in abulic depression: moored in an armchair, they stop life completely—not doing anything, not saying anything, trying not to think or feel anything—as if they have no way to change their situation until a stimulus comes from outside. Because of their difficulty in getting started they move only when external incentives or circumstances push them. Resigned and stoic, they renounce both themselves and life; they push all problems under the rug and wait until they solve themselves. Escaping from conflicts and from any kind of pressure, they leave for later what interests them and sometimes forget it completely. Time goes by, and they do not know where it went; they often forget or arrive late for appointments. They fail by omission, mistake dreams for reality, and long for a magical solution to their problems without having to contribute anything. If a problem does not vanish by itself, they minimize its seriousness to soothe their fear. They seek peace at any price. Once they finally begin, intrinsic inertia hampers their stopping; and they keep on working, even if only at trivialities, especially these. When a personal priority arises they put it aside. Trifling chores become as urgent as important tasks; the house must be cleaned and well ordered before calling the doctor. They invest their energy, not in essentials, but in accidental substitutes. They establish an equilibrium in which they have enough energy to do incidental things, but not enough to face what really matters. They accumulate ideas and projects indiscriminately until their minds are full, add things and chores until all available space and time are occupied. Unable to let go of anything, so overloaded that they cannot attend to what interests them more, their priorities get buried under many obligations. They feel overwhelmed by too many activities; and, lacking an extrinsic-systemic perception of relevance, all seem to them equally urgent. They get stuck, either unable to initiate any activity, or dispersing themselves in a thousand trivial tasks while neglecting the essential ones. In spite of working long hours non-stop and having great physical energy, they can neither find the right course nor keep it without deviating to

incidentals. When getting something done is important, they take on more obligations. Their attention wanders while fulfilling their duties so that less of their original task is accomplished, but their original purpose remains semi-conscious, fostering anguish. When enough time is available, they do even less because of their difficulty in establishing priorities. They leave their most important assignment for the end of the day, divert energy to secondary tasks, go blank in front of a TV or into a novel, become absorbed by a routine chore, or indulge themselves with small physically satisfying substitutes for love like eating or drinking. They form habits that avoid attending to essentials; eating or sleeping too much are as good for that as any other type of indulgence. They develop an enormous defensiveness about their diversions but disguise them with rationalizations. They tend to adopt addictive habits like consuming narcotics or alcohol, watching TV, or social chatting. Without any transcendence, they work sleepily, activate their automatic pilot, and pay attention only partly while indulging in fantasies, memories, or trivialities. Habit does their work; because they do not give enough attention to what is immediately at hand, they suffer distractions and make mistakes. Their attention concentrates fully on the present task only when something big and unexpected takes place suddenly, or when they realize they have made a mistake. As bosses, they feel uncomfortable leading if they have to make decisions continually. Leadership is difficult for them because everything looks the same in principle and their aversions to risk and novelty reinforce each other. Their minds are like oriental markets, full of all kinds of things interposed between themselves and their aims. Final objectives look too voluminous, so they prefer to focus only on the immediate. Confronting a subordinate is difficult for them, and when it needs to be done they either postpone or delegate the confrontation. As employees, they tend to adopt the tensions of their work team without doing anything to solve its problems because, even when they see drawbacks, they have difficulty expressing their objections, thinking they will not be taken seriously. If their efforts are criticized or just not appreciated, they are very hurt. They may feel ambivalent toward the boss, ready to be directed but uncomfortable when they are. In such situations, they tend to express their opposition to authority through passive sabotage, like letting important details slip, not putting enough attention into their work, or just not doing it at all. At times, they directly and fiercely resist being supervised. C. Unawareness When 9II children begin to reason, to the degree that they receive no attention, that their points of view are rarely listened to, and that their opinions receive less consideration than those of others, they learn that forming an opinion of their own is not worthwhile, and persist in believing no one would listen to it if they had one. Intrinsic inertia, thus confirmed, rules their systemic element, makes their reflection ponderous, and ties them to the past. Their search for harmony at any price creates vast expanses of unawareness, drives their minds to fantastic idealizations, and hampers their ability to make decisions. Disconnected from personal motivations, asleep to their intrinsic selves, their attention disperses in manifold directions at once, deviating from genuine personal priorities to fantasies, obsessive thoughts, or nonessential interests. In an attempt not to perceive their feeling of inner void, they distract with compensatory substitutes—food, drugs, sex, social

relations—or with peripheral activities. As a defense against inner emptiness they narcotize themselves with anything available. They evade the coarseness of reality by ignoring what they do not want experience and by focusing instead on dreamy ideals of how harmonious pleasant everything should be. They have difficulty giving attention to what really exists, instead of to their idealizations. Once they cease listening to their own empathetic intuition, they shift from identifying with the reality of others to doing so with what they imagine of them. Dissociating from anything that feels threatening until they disconnect, they become absent-minded, disoriented, and depersonalized; their minds lose focus until their thinking becomes foggy and repetitive, while their expressions turn diffuse and opaque. They live directionless and undefined, confused about personal goals, and unsure of their course because intrinsic deafness makes it impossible for them to select interests, make decisions, and solve problems. Sheltered by fantasy, they are perfectly immune to the flow of reality and, denying all evidence, remain unmovable and cannot be influenced. The inertia of the past governs them. Clinging tenaciously to memories, they recall again and again what happened long ago with as much vividness, luxury of detail, and emotional charge, as if it had taken place yesterday. Thus they overload their experience and thwart their commitment to the present, since in the present they tend selectively to forget what is most important, in efficient self-sabotage. Adhering to traditional or social values, conservative attitudes, and orthodox beliefs, they are content to profess the conventional philosophy and rarely join new trends, or are among the last to do so. Happy with static lives, satisfied with their material well-being and social status, they avoid any type of new experiences, especially inner ones; they try to stay within the established structure, to go on with customary courses of action; this makes them feel secure and allows them to act without making decisions. Needing everything in their lives to be predictable, they do not want surprises or sudden changes and tie themselves to routines even if they are unsatisfactory; they repeat familiar actions ritualistically because doing the same thing every day avoids the anxiety of having to decide whether to stop really to involve themselves. Neglecting to examine themselves, unaware of their own needs to the point or of stoicism, they perceive everything from the exterior, on which they focus and into which they disperse, because nothing stands out as important. They absorb great amounts of extrinsic information on any subject and let their consciousness wander, concentrating on personal memories or curious but unimportant details. They are aware of everything, the obvious, and the not so obvious; but, having difficulty in discriminating relevancies, they reach no conclusions. They become obsessed with the alternatives, turn them over in their minds again and again, look at them repeatedly from one side and the other, and never find a starting point. They seek more and more information, or await an explanation, and lose time one way or another without ever making a decision. Since their minds store many questions still unresolved—some of them very old, but all equally present—the overload aggravates their difficulty in making a decision and leads them to postpone it until no longer possible, so that it makes itself. Moreover, deciding entails ending, letting go, changing; and all that frightens them because they risk not receiving attention, having to argue for their point of view, and conflict that might lead to separation; better to let others decide. Their enormous ease in identifying with the points of view of others makes all perspectives look equally right and creates a great difficulty in adhering to just one. The difficult task shifts from forming an opinion of their own to choosing which of the others' opinions to adopt; and they

concentrate so much on whether to agree with others that they fall into a neurotic obsession. Rather than risk a confrontation that could end in a rift, they choose to act as if they agree with everyone and allow themselves to be pulled along lukewarmly, without saying yes or no. However, admitting that they are pulled evades commitment; underneath their superficial conformity the conflict goes on. They do not know whether to agree or disagree, whether they are at ease in the group or would rather leave, or whether to buy one thing or the other. For a long time, they can maintain this ambivalent posture, already obliged but still undecided; and they acquiesce in being pulled along, while still trying internally to arrive at a decision. If, while obsessed with trying to reach a decision, someone attempts to help or pressure them, they feel railroaded into a definitive commitment and refuse squarely. They then become obstinate and either deny stubbornly that any problem exists; or, resorting to passive resistance, they stay put in the middle of the conflict, without reacting. When they finally reach a decision, intrinsic inertia makes them cling to it tenaciously and stick by it with obstinate rigidity: they are as stubborn when maintaining their position as they were while deciding it. If a friend recommends taking therapy, they do, but without the slightest intention of changing or confronting unpleasant facts; and they constantly resort to all types of resistance. They may focus their attention on the intonation of the therapist's voice, his choice of words, or the noises in the environment, without listening to the meaning of what is said. When intrinsic consciousness begins to awaken and their energy increases, dispersion continues: too many questions are perceived as too important to let go. Thus the essentials continue to be neglected. 2. UNSOUND: 3EE To the extent that the love, approval, and applause dispensed to 3EE children are not unconditional but depend on their looks and performance, they learn to replace their buried intrinsic with a different image—of beauty, efficiency, and success—that enables them to secure these rewards. The quest for approval by being successful subordinates their whole lives to achieving and enslaves them to constant effort; giving top priority to effectiveness teaches them to distort the truth when expedient. A. Vanity To the degree that during their intrinsic stage 3EE children are denied the experience of their own individuality through identification with a loving mother, they replace their real selves completely with images that are neither fixed nor chosen by themselves. These images disperse in adaptation to whatever their multipolar environment values most at each moment. They Personify an artificial I, a false intrinsic; and to it they sacrifice authenticity, veracity, and ethics: "I do; therefore, I exist," therefore, I am," “Seeming matters more than being." They suffer an identity problem: not knowing who they are, believing themselves to be the role they play, they mistake attractiveness for self and live a lie. This artificial self of extrinsic origin forces them to continuous self-deception in order to maintain it, because conforming to the values of others implies submission. They are compelled to win more and more applause in order avoid the depression of feeling subjugated. Unable to look inward and thus to know their real identity, they look at themselves from outside, admire what they see, and identify

narcissistically with it; and from outside they want to be looked at and admired. Feeling enormous needs for external attention and validation, for being seen, heard, appreciated, and applauded, their lives become ongoing attempts to quench the thirst for affection frustrated in childhood, to the point of shaping an abiding passion for living in the eyes of others, for showing off in front of them. Their interest focuses on anticipating or imagining the experiences that others may have of them, rather than on living their own experience. They change with the milieu in which they find themselves: feeling throughout their whole bodies what the environment accepts, they perceive exactly what the audience desires and begin to perform, giving anything that may win them attention. They know immediately how their performance is being received because social energy flows into their system, and they feel alive when connected; they know when they are approved because they physically perceive that they are measuring up and making a good impression. If the image is effective, they continue to identify with it; if their audience does not respond positively, they alter their image instantly and automatically. By adopting and embodying the ideal image of the group in which they are moving, they become the archetype of whatever it values, from proto-yuppy to proto-hippy. Not wanting to look untrendy, they usually keep complete sets of diverse clothing to dress for roles fitting different environments. Mistaking style for substance, they choose successful models, prominent people who look happy and have a good material -life—money, position, power, beauty—and show an enormous ability to imitate their looks and manners. They copy the efficacious leader, the great artist, or the ideal lover, until some adopted image replaces their authentic needs. They develop thus a pseudo-I that, by adopting an appearance which inspires trust, succeeds in reaching important positions; but the pseudo-I is also a source of self-deception because it replaces their real feelings with those that the chosen model supposedly feels. They believe they are the image they project. Having forsaken themselves in order to become what others want them to be, they cannot distinguish themselves from the image that receives the approval they crave; and they are fully conscious of it each second of their lives. Having invested so much energy in becoming what others want, they then believe they have always been like that. They confuse their real selves with the characteristics fitting each role, exchange themselves for appearances, and become their masks, Pure ephemeral forms without substance, void of any reality. Measuring their value by what makes a good impression in others, they need and constantly seek external approval. If the people present do not say they are performing well, they want to run off to where they can collect applause; and they are astonished to discover that others can discern the difference between who they are and who they pretend to be. In self-deception, their real feelings disappear from awareness. They no longer know their authentic desires, except for those of being liked and being effective, because their real submerged emotions have been replaced by those they suppose appropriate for the image with which they identify. Keeping their intrinsic selves under iron control, they accept and express only socially appropriate feelings. Ignoring what they feel, they change expressions very easily in intuitive adjustment to what situations demand. Any feelings that become uncomfortable are put aside to be dealt with later; and all real emotions, be they their own or others', do become uncomfortable. Not knowing how to react to the emotionality of others, they attempt to deflect it in order to avoid uneasiness. They cannot keep silent for long because they fear that real emotions may rise to the surface, so they avoid the here and now by recounting the sagas of their lives or fantasizing about

the future. They encounter special difficulty in dealing with anger because it destroys their image and displeases others. If asked to contact their feelings, they experience confusion; asking themselves whether their actual emotions are the suitable ones, they need time to become aware of what is actually going on inside. When living real emotions they feel unskilled; and at times they block them out completely because focusing on themselves instead of on others is experienced as frightening. They do not know what will be found inside, not even that someone is in there, and they are afraid that real emotions will thwart their adaptability and thus their performance. Consequently, they have little personal and private life; they identify with their extrinsic roles so much that they neither know themselves nor allow themselves to be known; intimacy is a dangerous card, to be played with utmost care. Sustaining a superficial appearance of optimism, well-being, and kindness, they do not seem to suffer. All their lives may pass without suspecting that they have lost vital connection with their inner being. Their distance from intrinsic reality and their simulated emotions result in auras of looking affected, studied, false, superficial, and plastic, with a beauty that is formal' cold, of doll or porcelain, and in a coquetry devoid of any emotional a situation, they see in it as from outside, of their lives. Actors and actresses who work from this position usually Personal depth. Modern commercial and political advertising, aggressively projecting an artificial image to obtain profits, corresponds to this type of orientation. 3EEs doubt the value of the appreciation achieved by this false self, since it is below their brilliance; and they wonder whether they can be loved for themselves or only for their performance. Beneath their shining facades they suffer—without being fully aware of it—from chronic frustration, a sense of loneliness, an existential void, and a thirst for being, which, even if completely repressed, are revealed by their anguished pursuit of success and applause. The other side of their boundless desire for success is an equally great fear of failure; this is aggravated by another fear, proportional to their adoration of social image, of being discovered and rejected if they lose their disguise. Such fears, often unconscious, do not allow them to relax, to let go; they need to have everything under control, in themselves as much as in those around, in perennial and active vigilance. Afraid that things will go badly if not kept under personal control, and feeling they cannot trust either life or other people, they rely only on themselves, on their own resources and efforts. This discloses a deep pessimism that refutes the superficial optimism they advertise. B. Stress If during their extrinsic stage, 3EE children are accepted for their achievements and not for themselves, are asked what they have done and never how they feel, and receive appreciation only when they win at something, they learn that their personal value depends on others' acknowledgments of their performance. Surrendering to their environment, they replace intrinsic selection of goals with extrinsic direction and exhibition; worldly success gained by competitive effort becomes their key criterion of acceptable behavior. They measure their success in terms of extrinsic, tangible achievements that others value and can see, like money, prestige, and power; and they strive hard to gain these by competing without repose in all areas of life. To be recognized as a winner is even more important than being a winner; and they endeavor to project an impressive personal style, an image of youth, energy, Competitiveness, optimism, and success. Attention focuses

on signs of status which proclaim that success: they identify with the prestigious name of their company, rate themselves by their income, dress to achieve and show success, and choose schools, professions, spouses, or residences, by their prestige; status considerations always prevail over feelings. They exhibit and broadcast status and prestige already won, become vain about their achievements, their efforts, and about having conquered. Since they confuse their personal value with their achievements, if these are questioned they feel personally attacked. Having learned that only winners deserve love, that coming in second means being a worthless failure, their self-esteem requires being a winner in everything. They are convinced that otherwise nobody will love them and that to triumph in a competitive world they must struggle without rest. Existence becomes frenetic action: "I do, therefore, I exist; and if I do not do, I do not exist." Since security and personal value depend on doing and not on being, these personalities devote themselves to action and sacrifice the intimacy and emotionality that constitute inner life. Their agendas are always full; their activity is continuous, without free time. They hold a job and devote their leisure time to study, exercise, or social relations; and when they can find nothing to do they are compelled to improvise something. They do several things at once, and they preach this strategy as indispensable for good management of time; they usually take work home on weekends and vacations. As soon as a victory is won, they set themselves another goal and start another struggle. They become prototypical workaholics. With so many goals to reach, with several roles to play perfectly at the same time, with a powerful urge to be up-to-date in so many fields, they live in a chronic hurry, accelerated, always tense, without the time or the calm to rest and sleep, and even less to contemplate and enjoy existence. Action becomes less and less essential, more and more mechanical and alienated, oriented to achievement; it does not produce authentic satisfaction because they do not take time to stop and ask themselves if they like what they are doing. So much preoccupation with doing blocks the ascent of authentic creativity, which requires time devoted to being and feeling. Worn and drained by perennial hurry, unable to stop and recover, 3EE personalities suffer from chronic stress, constant anxiety, and insomnia. so much restlessness sabotages their pleasant image because their frenzied activity looks dizzying and overwhelming to those they would like to dazzle; they look stressed, in conflict, sold out to success, anxious. Becoming aware of the tiredness and fatigue that accumulate over the years is hard for them' and the physical cost of such intense and never-ending efforts can be great' high blood pressure, injuries not entirely healed because of insufficient rest' and just plain exhaustion. They mistake neurotic activity for good health; and, believing emotional problems belong with losers who cannot sustain the pace' that they use activity as a natural antidote to depression. Being very busy leaves no time for collapsing; with enough activity and hope in the future, negative emotions be kept under control. Thus they race about even more in order to be always busy and eliminate any spare time in which anxiety about possible failures could arise, because total dedication to something while not being sure of achieving it engenders fear. Anguish appears when they do not know what to do next; leisure is frightening because of the risk that feelings that they cannot control might emerge, feelings that perhaps do not fit their image and that might even diminish their efficiency. If they are forced to halt because of illness or accident, they are terrified: as soon as activity stops, emotions arise; and encountering them sheds doubts on their own worth. They want to climb socially, to become authorities, to have power; they fight to gain positions of command. They are proud of their capacities

and convinced of their own competence and superiority; with grandiose expectations about themselves, they devote themselves egocentrically to projects that make them even more valuable in their own eyes. They promote themselves by consciously projecting images designed to generate trust in order to make them look better than they are. They use others as stepping stones, stab them in the back, sabotage competitors, and have the ability to circumvent authority and take control, betraying it if need be. They tend not to realize how much others have contributed to the success of their work or profession and, believing the end justifies the means, often sacrifice quality and exactitude to achieve results rapidly. In an organization, if they are given a nice title, a good office, an impressive image, and a good salary, they work for the company until their hearts fail, never asking themselves if they are happy. Once on top, they relate to the work or the positions of others rather than to their own feelings. Dominant, pressuring, cold, and heartless, when they have to choose between achieving success and being considerate, they cunningly manipulate their subordinates to do their work for them and exploit them as stepping stones to their next success. Since they sacrifice time, family, and personal interests to the company, they expect their underlings to do the same; and they exact the same behavior from them. If they do not comply, 3EE personalities do not understand how people can be so wasteful Of time, incompetent, and inefficient. They are not aware of the exhaustion Of Others and that some people loose effectiveness under pressure or become disoriented when their private lives are going badly. After suffering a failure, they redefine it as a partial success or blame someone else. If their company confronts serious difficulties, their impulse is to escape and find something better; their sense of failure will not arise if they can switch rapidly to a more promising opportunity. Their capacity to shift jobs and identities without missing a single step is enormous. In social interactions, they value persons as if they were things, by their physical qualities and images; and they attach more importance to their roles or jobs than to their families. Behind their correct and polished facades lies only calculation without feelings. They see others in terms of what they can contribute to their success and are interested in what they do, not in what they are or how they feel. Work to advance their family materially often impedes a real family life. They overwhelm their children with decrees and insist that they act exactly as told, without allowing them to find their own way: "Don't think, Just do what I say." C. Deceit If, as is commonplace in our culture, ideas prevalent in the social environment confirm their inborn tendency to overvalue physical beauty and efficacy, 3EE children dedicate all the resources of their minds to master or, if need be, to simulate them. Neither heeding intrinsic intuition nor interested in abstract systemic thinking, the undilutedly extrinsic mind centers upon and specializes in the kind of pragmatic, logical, deductive thinking that focuses on events in space and time. 3EEs expect these to provide them with data, goals, and techniques for activity. Beauty and efficiency are their ultimate values. Multipolar minds focus on a single objective, a unique goal: perfectionism of external form. Projecting the right image enjoys top priority, and this requires them to monitor the marketplace continuously to discern what the environment values and to adjust flexibly to it in thought,

feelings, and action so as to win approval and expedite success. Attention, dispersed externally, is devoted to detecting hints of positive attention, to distinguishing comparative status by the symbols that give extrinsic evidence of it, and to acting, acting, acting, doing, doing, doing. No time is allowed between practical thoughts to deliberate, reconsider priorities, or ponder whether they like what they are doing. These personalities adopt socially valued images, present them as if they were their own nature, and become habituated to lying. They have less desire be good than to look good, especially to themselves; the great lie seeks to deceive their own consciences as much as others; and they endeavor to believe what they sell. To that end they must conceal even from their own anything that does not fit their images; and they embellish the facts Of their lives, giving them an attractive tint. Thus they attain an empty optimism built on selective attention, focused on their triumphs, while their failures are modulated as incomplete successes or blamed on others. They concentrate on applause while boos are invalidated as envy. Sure that total success is at band, they indulge in fantasies of personal accomplishment, many times compensatorily, to avoid the anguish of a triumph always pursued that never arrives. In the presence of others, deceit can provide them what they fear the truth would not; so they enhance their image with conceit, self-praise, and pretense. Projecting the image that makes believable what they say, they deceive others but are left with the feeling of being fakes, of committing fraud by hiding behind a disguise and acting out a comedy to impress the audience. They also use deceit to slander and thus disqualify opponents or competitors; they have the skill to project a shadow to harm their rivals' images and manage to sound polite and kind while exposing and deriding them. Aware of appearances but not of realities, unable to observe themselves and to reflect on their own habits, they mistake the idea of emotion for emotion itself, until they feel only what they suppose the perfect man or woman would feel. 3. UNSOUND: 6SS The absolute predominance of the systemic in 6SS personalities leads them to center on their heads and disconnects them from body, emotion, and instinct; thought dominates and replaces both feeling and drive. Their intellect imposes constant bipolar alternation in continuous comparative evaluations of their own desire, strength, and understanding with those of others. This inhibits definitive consolidation or firmness in any of the three psychological dimensions. Ambivalence and uncertainty rule all three and are expressed in thought as doubt, in emotion as fear, and in action as delay, intermittence, or zigzags. Every impulse is curtailed by the mind, even spontaneous outpourings into the extrinsic. 6SS personalities constantly switch their systemic focus between the intrinsic and the extrinsic, and between themselves and their environment. s seesawing combines with their characteristic activity of judging by comparison with ideals to make them export into the world, and censure in it, what they cannot accept in themselves. This mechanism, called projection, can contaminate all of their perceptions, ruining their accuracy. The distorting impact of the social environment affects 6SS characters in very diverse manners, depending on the stage of childhood at which they became fixated. This results in three completely different vital stances with respect to the adversarial relationship between these individuals and their surroundings. That is why, when studying the distortions of this personality, we need to differentiate between subtypes so as to preserve significant agreement between our generic descriptions and our experiences of existing individuals.

To the extent that the circumstances of childhood increase the tendency to insecurity in 6SS personalities, their submerged intrinsic fills with dread Depending on when it was established, this dread affects different levels of personality and takes on very diverse shapes. Fear and dread can beset them intensely and continuously, forcing them to take constant precautions. These may assault their souls only intermittently, leading them to oscillate between ingratiating others, perceived as external threats, and confronting them audaciously. Or the fear and dread can remain completely hidden to awareness and adopt the disguise of defiant and authoritarian belligerence. Their dependence on the systemic usually reflects in the extrinsic as rigidity, as the inability to flow in spontaneous action without obeying mental directives, because thinking before acting is always imperative. Doubt inherent in the systemic prolongs the process so that excessive deliberation delays or even replaces action. Attention oscillates between intending to act upon an idea and intensely questioning it; constant preparation for action is followed by more vacillation. Anxious indecision arises, inhibiting action more the earlier their fear-inducing trauma took place. If persons with authority in the childhood of 6SS personalities exert it unjustly, capriciously, or viciously, rather than feeling loved, protected, and guided, they feel attacked, oppressed, or corralled—-especially if at times they were intimidated or physically abused. Mistrust and opposition toward authority become compulsive, varying in manifestations from submission, through rebellion, to the tyrannical imposition of their own will. The same systemic functionalization of themselves as well as others exists in all value dimensions; it leads them to confuse themselves with both their authority over others and with the power that having such authority implies. Mental and emotional insecurity pervade all of life. 4. UNSOUND: 6SSi When influence of the environment centers 6SS personalities on their intrinsic dimension, it tilts them toward the 5SI type, the intrinsic of the systemic trio, which they resemble. This also introduces resonances with the pure intrinsic 9II and pushes them toward unawareness and indefiniteness. Their extrinsic activity, helpful and ingratiating, imitates the intrinsic of 2EI Their foreheads flatten, with nearly no trace of the double extrinsic types. vertical crease usual in their type, though vertical lines in their cheeks are usually retained. A. Cowardice When the distorting impact of the environment concentrates on their intrinsic stage—if not really loved by their mothers, even more if ignored by them, and above all if rejected by them—6SSi children feel crushed. Their survival is threatened; they have no refuge to which they can repair; and consciousness of their self-identity is damaged. At times, introjecting the lack of love received, they learn through identification to reject or even hate themselves, rather than to love themselves. They block their impulses completely and fill with terror. Fear throttles their souls constantly, without remission, forcing them to take continuous precautions; they endure and exhibit the most extreme cowardice. They contract physically, maintain constant vigilance, and cannot allow themselves the smallest frivolity. Their most basic fear is of their own impulses, fear of being, which involves lack of contact with themselves and impedes their taking root in

their own selves. Most usually, they are afraid to make contact with their hostility. They are incapable of acknowledging the anger provoked in them by the unjust hardness of their mothers, because this would make them resemble her, and because it contradicts their ideals and would make them feel even guiltier. Thus they use horror at their own rage to avoid discovering that they are justly indignant; and they rationalize repressing their aggressiveness in all-out pacifism. Suffering gravely from loneliness, sadness, and hopelessness, they develop attitudes of self-invalidation, self-opposition, and self-condemnation that feed back into their fright. Their fear of self is projected outward, becomes generalized, and wreaks havoc on their lives, both private and relational. They are afraid of the unknown, of change, making mistakes, letting go, the hostility and guile of bungling their own lives, being left alone and unable to survive in the world, and of being betrayed or abandoned. Finally, they fear others, love and the surrender it implies. B. Submission When 6SSi intrinsic subtypes continuously compare internal with external powers, the exterior always looks stronger. Fear of their own intrinsic self fosters total distrust of their own strength, abilities, and capacities to forge ahead; it is accompanied by feelings of inadequacy and impotency. They tend to inhibition, retreat, isolation, and silence; they look furtive and frightened of life. Having learned to fear others, to them they submit. Desiring to subordinate themselves to someone with authority who can provide protection, and searching for security, they associate with people stronger than themselves. Submissive, docile, totally unable to confront, they renounce their own desires rather than oppose the desires of others. Doubt, fear, and guilt intertwine, hampering action and diminishing effectiveness; afraid of acting in their own interest, they tend to avoid decisions and incline toward compromise. This makes it difficult for them to express themselves in the world because they project their fear of danger outside of themselves, where it becomes fear of the exterior and of the consequences of actions. Thus they reinforce their insecurity and their need to be patronized by someone; but asking and accepting protection becomes difficult because they mistrust other persons, suspect their motives, and feel threatened by them. Before doing anything, they must first rehearse their actions; afterwards, they are compelled to check everything again and again. Feeling inferior to others, they often talk or act only to avoid causing others to suspect that they have nothing to say or do. Under pressure they suspend activity in order to keep very alert; doubt paralyzes them, and action is blocked completely, Leisure presents a problem: they do not know what to do with free time that they can use without anyone's direction. C. Agnosticism 6SSi personalities are usually very conscious of their fears, even at a physical level. Guilt has Poisoned their souls until they feel responsible for having been born; insecurity inundates all facets of personality; a clear perception of fright and anguish aggravates tremendously their self-doubt. They escape from such ugly emotions to the intellect; but, unable to trust their inner voice, and not daring to trust their own reasoning, they put blind faith in, and give obedience to, tenets received in childhood. When these crumble, they are unable to build a new personal understanding; and, convinced that they can never be sure of anything, they fall into a resigned

agnosticism. They then become attached to it to the point of invalidating their vital experience whenever this agnosticism ends and consciousness returns to their heads. If 6SSi children lived under an unpredictable grown-up who at times would go into a rage unexpectedly, without much relation to their own conduct, they found it necessary to guess how the adult would act, to be on guard without respite against the threat, and to evaluate the adult's mood before taking a position. They learned thus to mistrust all others, especially those who offer to do something for them; doubting others' intentions they refrain from asking anything of anyone and reject all offers of help; not receiving the support they rejected then reinforces their mistrust. The view that the world is a dangerous place leads them to center their attention on possible risks. In consequence, they see hazards everywhere. They cannot comprehend that they actually see only what they choose to look at, and that they project onto others the insecurity that corrodes their souls. Convinced that the cause of their dread is external, the more anxiety grows, the more they insist upon finding its origin outside themselves and upon systematically questioning everyone's intentions. They are unable to grasp that they do not give equal attention to positive possibilities, dismissed as naive childish dreams. They are disposed to imagine the worst and become obsessed with it, until their mental images seem to be completely real. Constantly vigilant against possible dangers, they program their conduct to avoid peril; they learn to live with apprehension and fear and to use them as sources of energy. By adopting a neutral expression and talking in an innocuous way, they hope to make clear that they are not imposing anything on or threatening anybody. Imputing to others the anger they cannot accept or acknowledge in themselves, they feel threatened by them. They then seek passive ways to annoy others by omission rather than by action; and when they succeed in making others angry, they feel that their projection is validated. Moreover, exaggerating the negative and unaware that they are more fearful than the rest, their unwarranted defense perpetuates a vicious circle of false information that makes it impossible for them to determine which fears are imaginary and which have some real foundation. Conscious of their incapacity for action, they tend to overvalue those who act, prosper, and advance. They often surrender both opinions and decisions to external authorities and allow others to direct their lives. They lack a sense of what to do with their own existence, never feel completely at ease in their environment, suffer amnesia about success and pleasure, and may even have paranoid delusions and hallucinations. 5. UNSOUND 6SSe Extrinsic subtypes 6SSe pivot their attention toward the external, which produces a similarity with the extrinsic type of the systemic trio 7SE. They are social, talkative, and seductive; but optimism and good humor alternate in them with suspicion and worry. When acting, they tend to resonate with 4ES types rather than with 3EE types and are very compatible with a spouse having that sort of personality. A. Anxiety If fear strikes during the extrinsic stage of childhood, the father—or an adult other than the mother—engenders it. The apprehensions of 6SSe personalities focus on other human beings, who alternately appear to them as friends and foes, reliable and unreliable. Their fears center especially on

power wielded by figures of authority. They still expect the authority's attack and see anyone who has authority as excessively strong and unrealistically domineering. TO defend themselves against those in power, they blend into a group of equals until they lose sight of their private individual identities; and they feel alive only inasmuch as they belong to the group and are loyal to it. Though fear assaults their awareness only intermittently, they are continually plagued by its minor forms, anxiety and tension. At times content and at times frightened, they alternate their reactions to a perceived external threat; sometimes they try to ingratiate it; but at other times they confront it audaciously. They rarely seem fearful but to the contrary appear to be open, humorous, and very communicative; yet, under their facade of apparent security' suspicion and mistrust haunt them all the time. They suffer from free-floating anxiety, an apprehensive anticipation of risk without any real danger to justify it, that neither allows them to overlook problems completely nor to confront them squarely. success terrorizes them; they fear that evident success will bring them jealousies and enmities or attract the attention of hostile authorities and possible rivals. B. Rebelliousness If 6SSe children have to endure an education that is too rigid and combined with enormous expectations, their self-esteem is damaged. If the adult who embodies paternal authority does not deserve their trust but angrily frightens and angers them with intimidation, punishment, and humiliation, they learn both to admire the strength of authority and to mistrust its fairness. Since fear bars total identification with it, they lose faith in authority; thus a need arises to repel the possible interference of those in power. Since their own strength and resources are experienced as adequate part of the time, their feeling of danger is only intermittent. Both loving and hating the father-authority, they can only internalize him in part. They want both to gladden and to overthrow him; and, tom between hatred and their seductive tendencies, they vacillate between admiring power and negating it, between obeying and rebelling. The net outcome of this ambivalence is also twofold: they develop an ingratiating attitude, a friendliness whose warmth and pleasantness express their feelings of weakness and their attempts to have good relations with external power; but they compensate for that weakness with a defiant attitude of rebellion that forges alliances with others on their level against the common threat of authority; and they compulsively seek group protection. Their need to associate with a majority of weak individuals against any established power defines them as progressive. Since the type of authority suffered is rather common to each generation, also common is the rebellion; finding that many others have rebelled against the same injustice, with them they unite. Assuming the collective values of the group, they guard against any transgression of its rules that might threaten the common welfare. Always mistrusting hierarchies, they prefer the type of organization that makes all decisions by universal assemblies of equals. They desire as much to dedicate their loyalty to a protective organization—a church, company, university, political party, or union—as to distrust those who have command in it. Finally, vacillation reappears: they come to feel that the group demands too much and rebel against it too. They are much better at opposing power than at wielding it. In the absence of some unjust authority to fight against, they fall into selfsabotage and begin to criticize other members of the group. As soon as they

reach a certain level in an organization, they begin to question it, for they are afraid of becoming an authority figure, both for themselves and for others. They believe that if they attain power, others will view them as being just as tyrannical and selfish as they regard others in command. Thus, when power comes into their hands, they lack motivation to maintain it and feel very uncomfortable. They think that they are surrounded by danger from all quarters, without anyone they can trust. So they resort to all kinds superhuman demands upon themselves—to avoid having to face triumph They can go on feeling a failure by demanding a performance from themselves that will change the course of History. They cannot evaluate rationally their real achievements. Acting against authority connects them with the infantile fear of punishment, which cooperates with their doubt to delay action; and while trying to avoid risks they lose many opportunities. They have difficulty in giving as well as in receiving credit for achievements. They remember the negative better than the positive and tend to forget pleasure and success These limitations produce problems with continuity and intermittent action: they march toward their goals by jerks, and their résumés generally include many job changes and projects never culminated. C. Skepticism Parental mistakes and lies exacerbate the tendency of 6SSe children to conceptual analysis, distorting it into compulsive doubt, a generalized distrust that makes them unable to believe anything they are told and pushes them to all-around skepticism. This doubt encompasses both everything external and their own capacities; not trusting their talents, the risks of acting look to them more real than possible success. They live in an attitude of "Yes, but" with respect to all ideas, their own or others'; and their attention alternates between the impulse to act upon an idea and questioning it intensely. Doubt of their own ideas and decisions forces them to review and compare them again and again. This hampers their expression, which becomes hesitant, zigzagging, at times to the point of a stammer. When confronted with a difficult decision, they tend to slow down and neglect details. They doubt promises and plans; and they distrust affection, compliments, and offers of help. Detecting a double meaning in the most innocent talk' they emphasize the data which confirm their suspicions more than those which contradict them; thus their mistrust grows because they are sure that they know what others think and feel even though they say the opposite. If others do not admit it, this makes them feel more threatened. This deflection of attention from physical' reality to the thoughts and intentions of others fosters material errors. In spite of it all, they keep believing in systemic normativity: in order to mitigate their insecurity they need to know what is right and what is wrong, and violating norms fills them with guilt. But the norms must be codified and institutionalized; it does not suffice that someone tells them what is correct because they do not trust personal authorities, who they question and against whom they rebel. When rebelling, they cannot admit that they are violating norms, and thus they use projection and denial as defenses. They deal with guilt by negating it in themselves and seeing it always in others. When mistrust of others settles in, they resort to guidance from a rational system or from their own analytical capacity, until they become slaves of logic, idolizers of pure reason who worship intellect and pay fanatical allegiance to reason, and to it only. The outcome is what is called "scientism, " a rigid adherence to the methods and conclusions of

materialistic bipolar science that excludes a priori all other avenues to knowledge. So much doubt makes them uncomfortable and fosters their envy of those who do not doubt; but, being unable to acknowledge it, they suppose that doubt is superior to certainty. Then they sacralize mystery and, deeming that doubters form an enlightened elite, turn into ardent apostles of skepticism. 6. UNSOUND 6SSs If the influence of the environment focuses the 6SS constitution even more on the systemic dimension, exaggerating its basic imbalance rather than correcting it, systemic predominance becomes so total and absolute that a progressive divorce takes place between reality and interpretation; the risks Of paranoia and schizophrenia increase enormously. Mind rules personality in such an absolute way that its identification shifts wholly from the intrinsic experience of being to a systemic ideal of the self, the model that its intellect considers most valuable, disconnecting awareness entirely from both emotional impulses and instinctive urges. Rather than ideals of reason, 6SSs males tend to embrace ideals of power, strength, or efficacy. This generally leads them to adopt the manners and at times even the physical aspect of an 8IE; but rather than a magnanimous leader, most often a paranoid tyrant ensues because they lack the intrinsic experience of energy firmly grounded in the lower belly. No matter how much they deny it, the basic 6SS insecurity persists buried in the subconscious and overcompensated. The 6SSs distortions follow then the 8IE line, very often corresponding exactly to those detailed in the section—not repeated here for brevity's sake. On their side, 6SSS females often take on ideals of beauty in the 3EE or perhaps 4ES lines, though nowadays some embrace ideals of power or strength. A. Counterphobia The identity of 6SSs personalities fuses with the company, group, class, or nation, which is iterated in them so completely and irrevocably that its defeat or ruin can drive them to suicide. Fear, referred to the whole of the world rather than to mother or father, disappears from their awareness entirely, disguising itself as aggressive and authoritarian combativeness. Only very derivative manifestations give it away. One of these is a gigantic mistrust that leads them to consider any opposition or just plain difference of opinion as a dangerous—or perhaps malicious—an attack that requires an immediately counterattack, at least with threats. Another is an enormous anxiety about the outcome of any war being presently waged—they are always fighting some enemy—because of a total lack of trust in their own strength; this anxiety can cause facial ticks. Another manifestation is a persistent worry about dangers that have already been dispelled, but they continue remembering them in a fret; seeing attack everywhere, seldom can they relax completely, for the feeling of danger and the need for preemptive counterattack never stop. B. Anti-Authoritarianism To 6SSs characters, their own strength looks generally adequate; but their misgivings about all external power continue, though revealed only in indirect ways. The main one is counterphobic denial, expressed in a compulsive n to attack, overthrow, and supplant all authorities, because any other power is perceived as dangerous. They develop a bellicose,

intimidating, and imperious courage which insists on defining the way and on forcing others to follow it. This can make them seem authentically strong and even grandiose leaders; many dictators and tycoons exhibit this dynamic. They may 1ook, even at the physical level, like a powerful innate visceral 8IE; but these types differ enormously. In 6SSs personalities, the usurpation of power engenders guilt and fear of retaliation; and these perpetuate their paranoid insecurity and compel them to seek exoneration by projection. This they achieve by designating external enemies whose destruction is indispensable, and by straining to uncover among their subjects traitors and culpables to use as scapegoats. Moreover, each new conquest presents lengthened borders to defend, heightens the perception of external threat, enlarges the area dominated, and increases the chances for rebellion and treason. Thus, success augments their insecurity and their need for constant vigilance. Additionally, a reckless, bombastic tone in the exercise of power denotes the use of assertiveness to hide their own imperfections, to compensate for the occasional perception of their own weakness, and to cancel feelings of guilt by burying them in the subconscious. When they deal with a really strong authority figure, these personalities lavish attention and gifts on it with an exaggeration that denotes their intimate insecurity. C. Fanaticism In the ethics of 6SSs characters, a frontal assault takes place against systemic precepts received in childhood; these are replaced by a personal formula of their own. They cannot believe anything others tell them, considering it naive romanticism if not self-interested deceit; and whenever it contradicts their convictions they reject it flatly, without bothering to ponder. At times, mistrust of any external assertion or norm results in cynicism, at other times, in compensatory adoption of the contrary demeanor of a believer absolutely certain of and even dogmatic about a new radical creed, created perhaps by themselves, but in any case diametrically opposed to the one received in childhood. This is the fanaticism of the Nazis, terrorists, or anarchists, who cling to their violent interpretation of reality for a long time after the facts have proved it wrong, and who try to impose it on others with inhuman cruelty. Believing that norms are important, they create them for others all the time, preach them as indispensable and sacrosanct, and demand that all others honor them faithfully; but then they continuously break the rules themselves. They end by making norms of their whims, still trying to justify it rationally, because they lack the visceral grounding that would allow them to impose rules simply as their will. They need to defend these norms before their own conscience with ideals of justice or considerations of security. 7. UNSOUND 8IE A tremendous struggle ensues if, instead of love, just limits understanding, 8IE children encounter ridicule, outrage, abuse, and attempts to control their behavior by violence. These children try to reinforce their spontaneous self-assurance by intensifying their anger, asserting combatively their power, and negating any systemic limitations on their will. When 8IE children win this war, their intrinsic impulse is set free to pour out onto the extrinsic without any moral restriction as a torrid volcanic magma. The wills to pleasure and to power rule their personalities

without any ethics to moderate them. Thus, assurance distorts into toughness, power into tyranny, realism into cynical materialism; sociopathy takes shape. To the extent that the social environment succeeds in quashing the inborn self-assurance of 8IE children by relentless affective manipulation, overwhelming force, or brain-washing moralization, their pre-rational spontaneity is abolished, and insecurity is permanently grafted onto their souls. Thus, magnificent bulls are turned into castrated oxen, proud lions into lap-dogs, and born leaders become subservient henchmen. A. Toughness In the intrinsic dimension, to the degree that 8IE children feel attacked, they have to learn to use their anger either as protection against an asphyxiating parent or in imitating a domineering one, and their innate assurance distorts into inhuman toughness. When mobilizing their rage against external threats they feel a surge of power that instantly conceals their underlying fear of being vulnerable. So they do not do anything to control or repress it; and their fury explodes tempestuously and boundlessly at the slightest provocation, resulting in a great propensity to violence. Often destructively vicious and mercilessly sadistic, they can display in extreme cases the most brutal razing barbarism. Like all personalities with an extrinsic component, 8IE characters project, or try to project, an image of overwhelming strength; apparently they do not care how others respond to them and actually attempt to frighten them. They are not interested in being considered nice; they want to be seen as powerful; they hate to feel inadequate and avoid like fire looking weak. Wanting attention by struggle, by challenge, they seek to be feared, not loved, and use hostility to broadcast their strength. They take pleasure in acting rough and sour; they antagonize, intimidate, and challenge in order to preclude all opposition to their desires; and they threaten, overwhelm, or crush if necessary; they have no qualms about humiliating others. They do not suffer jokes; power cannot be laughed at; and if they believe someone is mocking them, they feel blind, murdering rage. At the slightest hint of social constriction, they exaggerate compensatorily or preventively shift their exhibition of power, in compulsive defiance of all norms and conventions; the outcome is gross notoriety, coarseness, machoism, and bragging. When someone does not treat them as they want, they need to cut the other down to size spectacularly and immediately; otherwise they would feel humiliated all day long. They enjoy making a fuss without considering where they are or others who are present. They relish looking gross and baroque in their tastes, excessive in their attentions, rude, bad-mannered, and ill-considered in their demands. They pressure, shout, and push to achieve what they want and do not mind looking brutal and animalistic, for they actually prefer being regarded as outrageous to renouncing their whims or looking weak. They relish using lively and vulgar expressions and take great delight in jokes of bad taste. Finding toughness profitable, they specialize in anger to the exclusion of all other emotions; they focus on the excitement of combat and on physical pleasure instead of responding to deep priorities or sweet feelings, which they replace with ire and bragging. They pass their lives without looking inside and never discover the tender feelings with which they have lost touch since childhood, until they become completely disconnected from their real affective needs in spite of their uninhibited quest for pleasure and personal interest. Feeling tender emotions arising, or having to satisfy another's taste, kindle the fear of being controlled; so when something impacts them emotionally, they are compelled to deny what they feel by either leaving the scene or claiming to be bored.

The relatively minor development of their nervous system in relation to viscera and muscles results in limited sensory acuteness, which requires intense stimuli to elicit response or satisfaction. The steadiness of intrinsic Impulse disperses multipolarly into the world of forms as tenacious capriciousness emancipated from any kind of systemic restraint. They want everything they like and believe that obtaining what they want is always just. Their might makes right! They feel they have to gratify all their desires; thus they do not hesitate to grab immediately whatever takes their fancy. They sweep to the side with the back of their hand, knock frontally off, or quash, anyone who tries to oppose their wish. Assuming they can count only on themselves and their own force, they seize instead of asking; requesting something personal is difficult because this implies admitting that their own strength is not sufficient. Sensual desires, without enough systemic capacity to focus on them, expand into an unquenchable and indiscriminate avidity that mistake quantity for quality and engenders all kind of excesses: omnivorous gargantuan gluttony, alcoholism, addiction to drugs, promiscuous lust, baroque opulence, and reckless squandering. They want maximal experiences one after another, and more of anything is always better: three helpings of the same dish, working until exhausted, wining and wenching until morning. They never attempt to repress sexual desire or the impulse to fill their plate or their glass again because, having always done what they want, their tolerance for frustration is very low; desires not satisfied pursue and torment them, making them anxious and irritable until gratified. Indulgence in pleasure and spending without limits vent their accumulated energy and magnify their feeling of being alive; they are, and enjoy being, the ones who laugh and shout loudest; and they take pride in eating more, drinking more, fornicating more, and spending more than anyone around. B. Tyranny To the extent that adults with power over 8IE children abuse their control, an extrinsic distortion of the youngsters arise. They learn to fear submitting to others or depending on them, and thus become out and out individualists. They want total self-sufficiency, the independence of not having to obey anyone or needing anyone; and they do not tolerate it if someone tries to control their activity. They agitate and rebel until they set themselves free from any interferences. Seeing life as a power struggle between the weak and the strong where the powerful are respected and wimps are not, they decide to impose their will, to control rather than be controlled, and begin to attack in self-defense. A rude exterior results that, armoring a sensitive heart' publicizes strength and independence. Since commanding gives them a sense of security, a compulsive need for power arises, an urge to take control in all moments and places through physical strength and anger, shaping a propensity to tyrannize all those around. They enjoy giving orders and forcing others to Obey, to yield to their point of view and their desires; and they tend to address others in an imperious manner even when not appropriate. Their panic at having to submit to another leads them to cling to power by all and any means and it crystallizes into the habit of fighting for power through ongoing attempts to assert command. They turn everything into a confrontation of wills without ever surrendering. They cannot share power, and feel that no no-man's-land exists: everything belongs either to their empire or to another's. They accept nor partial victories, but keep on fighting until they achieve knockout so definitive that their opponents lose all dignity. Feeling that all people are either subjects or enemies, they are often in conflict with those who are unwilling to submit to their dictates. To gain

their obedience, they try to keep others frightened and feeling impotent before them. Intuitively grasping the others' weaknesses, they threaten and attack them at the slightest provocation, punishing and retaliating without scruples. Not seeing others as their equals unless this is corroborated in fighting, they tend to despise all others as feeble or stupidly idealistic. Considering that others create their own problems by being dumb, bland, or luke-warm, they are gladly willing to straighten them out. Males take pleasure in squashing another male's self-esteem by telling him the worst to make him a man. Their need to attack and topple all others who boast of power or deem themselves superior is so great that they end by making battle a way of life. They enjoy fighting so much that when the feeling of strength experienced during combat ceases, life without it looks gray; and they feel empty and diminished; that is why they would rather get what they want by war than by agreement. Without a scrap that gives life some zest they become bored and irritable; when they have an excess of energy they seek conflict by picking quarrels, by interfering with others' lives, or by mounting a tremendous squabble on any pretext. Excessive combativeness makes them susceptible to being manipulated into fighting someone else's wars. When trying to help those they consider unjustly harmed, they are so confrontive that, rather than being useful allies, they tend to complicate problems even more. The habit of winning readily degenerates into megalomaniac arrogance. These personalities create a myth of invincibility and end by believing it themselves. They think themselves omnipotent and invulnerable, and they recklessly attack much stronger enemies one after another until all are finally vanquished. Then they are very bad losers! The smallest setback gives them a sense of humiliation and peril that leads to spontaneous and instant retaliation; they avenge defeat mercilessly, with cruelty or even sadism, as a lesson for the offender and an example for all the rest. They mistake their desire for revenge for justice. Feeling any defeat as unjust, retaliation to them is not vengeance; it only redresses the right balance, imparts a just lesson proportional to the size of the crime. If they cannot retaliate immediately, defeat burns in their consciousness, awaiting an Opportunity to attack. As long as rancor exists, the match is not yet over, one round. If finally vanquished, they vengefully destroy everything in their fallen empire so that the victor will gain nothing from their defeat. As businessmen, they assume that they can achieve anything and tend to embark upon enterprises for which they are not really prepared and where they cannot succeed. They do not accept the advice to be prudent, and they consider any disagreement with their opinion to be defiance that cannot be tolerated but must be crushed by any means. They have no scruples about squeezing, exploiting, and humiliating their employees, and for the sake of efficiency they pressure them to work hard, fast, and very long. They call urgent meetings and keep their subordinates waiting for hours for their arrival; and if these employees complain, they perceive it as a manipulation aimed at exposing them as abusers. When bored, they annoy their employees by interfering with their work. In social interactions, they have no sensitivity to the psychological dynamics of others, are not interested in what others think or feel, only in their obedience, and lack respect for their needs. They are shocked to discover that winning a battle engenders rejection rather than respect because, being so much focused on winning, they do not realize that their display of strength disturbs others. When attempting to manipulate someone, they are so excessive that it becomes very evident, and they fail. Their friends have to fight; if not, they do not believe them totally sincere. When beginning a friendship, they want to define in advance what the relationship is going to be; thus they argue and antagonize, looking directly

at the eyes. They watch their friends continuously, seeking hints of disloyalty; they press them to define a position; and they proffer controversial opinions to see how they react. They enjoy making them angry but are worried if their friends show restraint because they might be preparing to retaliate. They cannot bear it if friends cry, feeling they are not telling the truth. C. Materialism 8IE children want to please and try to be good. But, to the extent that their innocent goodness is abused and pain makes them discover their vulnerability' they find that the picture of reality drawn by the ideals they have received is not acceptable, throw it overboard, and replace it with their own will, desire' or caprice. They find that violating norms is more profitable than obeying them. To the degree that they succeed in defining the rules themselves rather than being defined by them, they deny their own vulnerability and bury Insecurity in their subconscious. The bipolar discriminating alternation of their subordinated systemic self is reduced to a cynical materialism that selects ideas which justify their desires while flatly rejecting conventions and idealism. They tend see everything in extremes of yes/no, black/white, friend/foe, strong/weak, leader/follower, just/unjust. If they realize that intermediate positions exist, they feel great vulnerability. They always demand total conformity with their point of view because conceding that each person may have a different opinion, end all might be equally correct, would invert their usual belief in being completely right into being completely wrong. When they realize they are wrong about something, fright overtakes them and makes them bellicose. They feel stronger than the law, that they make the law, and that their will is the only valid rule; thus they dictate the norms to which others should conform, while they refuse to obey any. Defining their own code of honorable behavior, they preach and impose it rigidly on everyone around; but as soon as the results are uncomfortable to themselves, they rebel and break the norms they themselves dictated—while trying to disguise the fact by pleading exceptional circumstances. When convenient to their strategy, they shamelessly invoke the beautiful and lofty ideals that they usually disdain as idiotic romanticism. Believing others are dumb, they lie cynically, thinking that others will trust their words. But the underlying vulnerability remains, and they constantly see the world as a jungle where the strong survive and the weak perish, where much evil exists, and many people want to exploit them and profit at their expense. Expecting attack, they learn to protect themselves and become enormously suspicious about the intentions of others. Having developed an acute sensitivity to the justice of the actions of others and their capacity to wield power or establish control, they worry much about their faithfulness and Impartiality. They concentrate on detecting hints of neglect or malice; and they constantly observe how others interact, seeking their blind spot, their Achilles' heel, in order to crush them in case of disloyalty. Obsessed with Protecting themselves against attacks by treason, they always try to sit with their backs to the wall. They believe that any minor neglect or small detail left alone can grow like a snowball without control, that if they do not watch every single thing all can sink into chaos, and that they must take corrective action at once; if they do not, enormous anxiety arises. They make tremendous uproars over minimal errors, feel that these make them vulnerable, and consider distractions as betrayals. Their attention may focus so keenly on a little error that they overlook the obvious solution to a predicament. Contrariwise,

they find big mistakes attractive, especially if they are disastrous enough to justify a total confrontation and publicly humiliating the guilty. Blame and the desire to punish are key preoccupations: they legitimate seizing Power themselves as just protectors of innocents. They develop a habit of denouncing others as the cause of problems, without ever recognizing their own faults. They just cannot admit making a mistake when they commit a strategic error, they always debit it to someone else’s account, blame and denigrate this person insistently and in public, without considering her/his previous successes and services, and not realizing that everyone knows whose error it was. Because of intrinsic inertia, once engaged in something, they cannot forsake it and pass on to something else without enormous effort. They need predictability, to maintain control of their environment. When something happens unexpectedly their attention focuses on possible dangers: they tend to imagine the worst in order to avoid unpleasant surprises and want to eliminate any possible difficulty at once, before it has time to grow. Unaware of timely opportunities for diplomacy, they prefer an immediate frontal attack to subtle maneuvers or negotiations and cannot wait for time to straighten out things. Having to accept a compromise makes them feel exposed to all kinds of attack because a situation that is not black or white is not predictable. Intrinsic linearity freezes their systemic capacity into obstinacy: once an opinion is formed, they maintain it with mulish inflexibility; once others become suspect, they find it very hard to accept them again. Their reasoning and exposition are muddled and wearying, because systemic poverty reduces their rationality to a practical instrument for achieving their goals. They use it to satisfy their desires by any available means, with a cynical egocentrism that despises all moral, social, or legal norms. They also use reasoning to justify their desires and vindicate tenaciously their right to do as they please, to exercise power with cunning, and to control their personal belongings, their space, and any persons with influence on their lives. The absence of authentic reflection leads to boredom and somnolence as soon as extrinsic stimulation ceases; thus, moderation lacks any sense. They alternate from being obsessively involved to being deadly bored. When driving at the allowed speed, their attention wanders, and they may suffer an accident; but at top speed, risk makes them feel very alert, and they do not make any dangerous mistakes. Their attention is selective, accepts only what interests them, and filters the rest. They focus on the version of truth that interests them and insist that it alone is objectively exact. They negate evidence to the contrary stubbornly and reject automatically as stupid or absurd any point of view contradict their outlook, without analyzing it. They cling to partial no capacity to give attention to alternative rational arguments' and thus they lose the opportunity to integrate new information. They remain convinced they are stronger than all possible opponents. Selective awareness maximizes their strong points and depreciates their opposition to such a degree that they do not really feel brave because they rarely see anything frightening; others just look like controllable wimps. Under pressure their attention fixes with monopolar rigidity on the combat at hand without allowing itself to be distracted by reflections, considerations, or new data. It limits itself to measuring their own strength against that of their opponent, but with a tendency to see only the negative in the enemy's position and the positive in their own. As soon as they assume a combative attitude, their perception narrows to the rival's weaknesses; the opponent looks like a nobody, and his/her good qualities cease existing. Most likely, they will not understand their rival's arguments because they do not

consider for a moment the possibility that they are valid. They do not believe that their opponents speak impartially; but, sure that they are lying, they stop listening; what the opposition says has to be false. One of their favorite mechanisms of defense is denial. They deliberately overlook their own personal limitations, and they allow themselves to feel physical pain only after a fight is over. Their denial of anything that hurts emotionally is so intense that it ceases to exist for them. They avoid especially any awareness of their own weakness, of the dependent aspects of themselves. They also deny the negative consequences of what they do and have done, which they erase from their consciousness. When wanting to bury something painful, they forbid themselves to think of it; similarly, if perceiving a real threat, they deflect their attention to something else or anesthetize themselves with excesses of diversions or squandering. They tend to kill the messenger who brings the bad news. When repressed memories suddenly surface, self-recrimination, tremendous self-blame, black despair, and even self-hate arise; and the impulse to punish tums upon themselves. 8. UNSOUND 1IS The relatively deficient motor development of 1IS children involves difficulty with muscular coordination, making actions they are expected to perform difficult for them. But, since their good neural development makes them intelligent, they understand external demands and strive very hard to comply with them. To the extent that their acceptance by others is conditioned on conformist behavior and they do not feel loved for themselves, they program themselves to deny their intrinsic spontaneity by replacing it with systemic. Thus, both the type and style of the demands from their environment and the the rewards that their performances receive can distort their personalities, exacerbating adherence to ideals into rigidity, allegiance to duty into resentment, and their tendency to perfectionism into fault-finding. A. Resentment To the degree that 1IS children do not receive emotional love from their mothers, their intrinsic dimension is harmed: they do not develop an intuition of their own identity. Mistrusting their intense natural desires, they learn to block them with rigid self-control, to think about correct conduct, to strive instead of to flow, and to rehearse carefully each of their steps. In that way they substitute a systemic for an intrinsic identity; and, losing all contact with what they are and what they feel, they form a very clear consciousness of how they ought to be. A weak sense of individuality plus a potent ideal image of themselves engender a fictitious and illusory self. Not tolerating themselves as they really are, they build a false but acceptable self that is born from real needs, fulfills real functions, and has a real influence on their personalities. Dimming the authentic self, this false I becomes real for 1IS characters who, as long as they can keep it intact, feel harmonious, important, superior, and entitled to all kind of exigencies. Although this ideal self allows them to climb onto a pedestal, it makes their real I even less acceptable: they begin to despise, resent, and hate it, crushing themselves under unbearable demands. That way they oscillate between selfadoration and self-despisal, between their ideality and reality. Their attention fixes so much on what should be and on what must be done that no room is left for their actual desires to reach consciousness.

Believing that they must be objective, rational, just, and above personal desires and passions that interfere with devotion to the ideal, they attempt with all their strength to be objective, rational, and just. This deepens the divorce between thought and emotion, between what they would like to do and what they consider their duty, and makes it very hard for them to acknowledge their real needs, especially when these do not conform to their standards. The time comes when they stop asking themselves what they desire; without realizing that they are frustrating their own needs, they end up believing that being perfect requires denying themselves and exercising strict internal control. If they do what they believe correct, they suffer frustration for not attain what they desire; and if they do what they desire, the worry that it may not be correct gnaws at their souls. Their anxiety grows when what they like comes within their reach, until the masochistic pleasure of selfcontrol supersedes the attraction of pleasure. The inability to accept themselves as they really are not only brings about chronic emotional frustration, but also spurs them continuously to strive harder and harder each day, forever harder, in their quest for personal worth through perfection. They ceaselessly ask themselves whether they are improving or worsening; they have a painful incessant need to ascertain that they are approaching their sublime goal. When they compare their own achievements, some of which are always relatively deficient; they can never be fully satisfied because everything they do has to measure up to impossible standards. Their compulsive perfectionism never attains the total perfection to which they aspire, but it forces them to attend tenaciously to details. Time is never enough, for so much must be done, and so many minutia must be controlled. Because they believe that they simply do their duty through so much preoccupation and effort, and that virtue is its own reward, working hard leads them only to work harder. Their sense of duty inflates until they believe that they personally are expected to take care of improving everything, sure that no one will do it if they do not. Thus, they accumulate so many responsibilities that they have no time to desire anything; even then they constantly feel guilty for not doing enough. Having so much personal responsibility fills them with anxiety and does not allow them to enjoy authentic diversions or unadulterated happiness. Worry about the consequences of their actions increases, and fear of making a mistake and sinking in consequence gradually chokes their souls. They feel horror at the prospect of becoming vulgar villains who enjoy what they have not won or deserved. All of this consumes enormous energy and generates preoccupation, tension, irritation, and tiredness; these keep them dissatisfied, slightly depressed, never fully content. As long as they can cope with all they demand of themselves, their magnificent intrinsic metabolism keeps them physically healthy; but when time or energy are not sufficient, they feel harried, lose heart, and either fall into depression and stop their toil, or else suffer migraines, asthma, or high blood pressure. Tension grows between the systemic values they want to objectivize and the intrinsic impulses that threaten to surface if not suppressed with constant self-control and repression. When desires emerge from the subconscious, the inner critic must exacerbate its hardness to keep them blocked: any small mistake becomes terribly important and has to be immediately rectified. They may be gripped by an obsession to amend past mistakes or to correct one aspect of their life while allowing others to crumble. Their excessive systemic exigency translates into guilt: they judge and condemn themselves, especially for getting angry or feeling sexual. Not satisfying their intrinsic needs fills them gradually with resentment; the blocked energy of desires, replaced by a list of duties, is

manifested chronic irritation that simmers under an appearance of propriety, contracting the jaw, developing the chewing muscles, and at times wearing down the teeth. The progressive buildup of resentment ends by generating anger, but it usually stays repressed: they have to control the expression of their rage because giving free rein to aggressiveness is not compatible with their ideals of virtue. Getting angry is bad; it evidences losing control of a negative emotion and failing in their quest for perfection. They prefer to deny the destructiveness they do not want to feel; instead of expressing irritation, they bury it deliberately beneath attitudes of correctness and goodwill that are more in tune with their principles. That way, fleeing from their own condemnation, they escape into oblivion: no longer knowing they are angry, they do not perceive the buried wrath that they have disguised as critical and reproachful virtue; they are impatient with imperfection, both their own and others'. From this result a happy face that covers rage, polite words said in a sour voice, and a kind smile on a tense body. They end up being the only one who does not perceive their anger even when it manifests itself in generalized criticism and bodily tension; while censoring others sourly with a red face and a speck of saliva on their lips, they believe themselves to be simply making things clear. Bottled irritation builds up in their bodies without being discharged because they close its outlet at the throat. If they become aware of what they feel, they are compelled to exaggerate their control for fear of the harm that venting their anger could do to others and of the guilt that this harm would induce in themselves. Chock-full of energy they cannot release, their tone of voice, tense attitude, and rigid deportment disclose that they are repressing. At times they may feel a wave of fire rise through their body until it gets stuck at the neck, but their head has no inkling of what is going on. If the pressure mounts too much, they can loosen up with alcohol or other drugs that put the inner critic to sleep. Thus, appears gradually a schism between a playful self and another worried one, and both are combined in Jekyll/Hyde solution: habitual controlled self-correction mitigated by periodic drunkenness, explosions of indignation, or sexual encounters that the daily personality tries by all possible means to forget. B. Criticality To the degree that, when they arrive at the extrinsic stage, 1IS children are subjected to standards of performance they successfully meet only at times, they initiate a constant mental comparison with others carried out according to their own criteria: "I am better than they in this, but worse in that." This is an important factor in their unhappiness. They find congratulating the good in others hard because they always feel worse by comparison. Their consciousness of imperfection forbids them to accept praise but being criticized by others hurts them very much because it compounds their own non-acceptance of themselves. Convinced that others judge them in secret, and suspecting their despisal, they detect censures where none exist. To the constant effort to be good is added the strain of trying to look good. They remember painfully having been criticized and have learned to criticize themselves severely in order not to make mistakes that others would notice. Interpreting all needs as shameful weaknesses, they are unable to ask for what they want. They cannot show themselves as vulnerable or admit that they have been hurt. They cannot stand compassion from others and find it difficult to ask for therapy because it means acknowledging that something is not right. Behind so much visible perfection they feel empty but conceal it carefully. They have a sense of not being understood, of injustice, because their honesty and efforts are not better rewarded, and because all their

attempts to be good remain unnoticed. They constantly crave public approval because when they were children approval came from outside. They require approval from an external figure, code, or principle which tells them that yes, they are on the right path, and their efforts are sufficient. To balance their constant self-criticism, they need to blame others, to direct repressed anger toward external targets that look legitimate. They believe that others should share their approach and also strive to discover and correct their defects by judging themselves all the time; but since they evidently do not, 1IS personalities feel morally and ethically superior and attempt to extend their perfectionism by judging, criticizing, and admonishing others. They develop an obsessive need to control not only their behavior but also their attire and surroundings. They find fault with what others consider perfect: their attention focuses on the pimple on the handsome face, the dusty comer of the elegant room, the cloud in the sunset, the fly in the milk-pan, overlook all the rest. Their criticism of others is often connected to prejudices, in the name of which they vilify, invalidate, and attempt inquisitorially to "reform" those who belong to a different race, nation family, class, or church. Their attention concentrates on detecting and correcting errors, which makes them vigilant policemen, meddlers, and nitpickers; they have no patience with time and cannot overlook the failings of others. Sermonizing, preaching, and correcting, even when unwarranted, they try to impose their standards in the shape of a discipline that inhibits spontaneity and pleasure in others, while demanding hard work and total exactness from them. Their criticism not only focuses on concrete points but also creates a general social climate that makes those around them feel uncomfortable or guilty. It annoys others that they never close accounts of past failings, that they always keep all resentments fresh and reproach them again and again to eternity. They cling to any legitimate complaints in order to ventilate their repressed rage. Their censure is motivated by a constructive intention, the desire to improve others. Usually, no awareness of anger exists because their energy flows toward an intellectualized criticism that permits them not only to express their anger but also to justify, rationalize, and thus deny it. Their moral reproaches are not only expressions of diverted anger, but also surreptitious manipulations that disguise "I want" as "you should." Notions of moral aristocracy may arise, resulting in haughty, disdainful, and at times condescending deportment. Those who violate norms arouse their anger, and they are especially annoyed by those who just do as they please; they are scoundrels because they choose pleasure rather than righteousness. If people are allowed to do what they like, evil will destroy the world. Since these personalities cannot acknowledge their own anger until completely sure they have reason on their side, they endeavor to swallow their wrath until they are well loaded with reasons. When a clear opportunity finally appears, they find a legitimate target; enormous energy swells up, bringing to the surface all their pent-up resentment in a burst of righteous indignation; this gives them a liberating sense of release. Like the pent-up rage they occasionally express, the intensity of such an explosion is way out of proportion to the circumstances at hand and can frighten those who witness it. Feeling contempt and fear for the sins of the world, they are attracted to just causes as platforms for criticizing others, so they can express their anger as righteous indignation without having to reproach themselves ill-tempered. If they have power, they tend to apply it in an absolutist manner, condemning with a severity of judgment and an inflexibility of punishment that can overflow into inhuman cruelty.

Obsessed with the failings of others, even when they share them, they can critically do the opposite of what they preach; but when their will wavers, they must deny it to themselves, rationalizing that their special circumstances justify an exception. Sometimes they exhibit one personality where they are well known, then display a very different one away from home where they need not worry about what others think and can allow themselves to say and do things they would not even fantasize about in everyday life. They can thus be responsible, serious, and polite in their usual environment, but relaxed and sexual when on vacations. Urbane and formal in their work, and respectful of rank and status, they pay much attention to their superiors. They are ingratiating and obsequious with them, perhaps to the point of unctuousness; but toward their subordinates they may display autocracy, condemnation, pomp, rashness, and are inclined to impose on them too rigid a discipline. They question authority but hope that it recognizes how well they behave and rewards them. If the boss does not acknowledge their good work, they find some minute error in another's work to discharge their frustration. They rarely dare to oppose bosses directly, fearing retaliation and the possibility of being wrong; and their sensitivity to the moods of those in power leads them to put blame on others before it can fall on themselves. C. Rigidity If strict systemic codes of behavior are preached and imposed on 1IS children and they are required to pay them blind allegiance instead of being taught how to reason with and about them, they develop an excessive subjection of thought to rules. Then they submit their minds to logic and method until they lose all their intuition and creativity, and they stiffen their ideas and ideals until they end up believing in the reality of perfect but mutually exclusive formulas with universal and perpetual applicability. Intrinsic steadiness thus reinforced orients their systemic alternation of thought towards an ethical discrimination between good and evil which sees the world in only black or white, with no intermediate grays. Monopolarity leads them to an authentic obsession with avoiding iniquity; and linearity makes them freeze their ideals into an unrealistically rigid set of norms which limit practicality. The outcome is difficulty in operating in non-structured situations where improvisation is indispensable. Fidelity to rules supposes that if these change, they become vulnerable to criticism without being guilty; consequently, they do not want the norms ever to be modified. Assuming that only one correct way of doing each thing exists, only one proper solution for each situation, they devote all their attention to it without noticing how attractive other possibilities might be. Unable to concede that what is evident for one personality may not be so for another, they neither tolerate diverging points of view nor accept intermediate positions. They view the idea that several diverging points of view can all be equally valid as an invitation to anarchy; they persist in believing that if diverse ways of thinking were all correct, the cosmos would dissolve into chaos. That conviction leads them to pedantry, and to the conviction that they are the only ones who know the Truth. In order to demonstrate that only one correct point of view exists and that reason is with them, they have to prove that others are wrong. To that end they utilize rationalizations and even sophisms with a clear conscience because their elevated ends justify the means. They believe that once the only correct solution is found, others will accept it and agree with their proposals; but when they discover this does

not happen, they will likely begin to criticize the projects of others rather than risk offering their own alternatives. Professing blind allegiance to the institutions that embody the dogmas they believe, when they achieve authority in one of them, they defend the ideological purity of its creeds and norms with a cold fanaticism that can reach extremes of inhuman cruelty, be it in inquisitorial autos de fe or in purges of deviationists and reactionaries. Since doubt is inherent in the systemic, scruples and self-critical thoughts appear along with the constant question: "Am I doing right?". In their minds arises a voice that judges everything they think or do; they associate this internal vigilance with the part of the mind they deem superior to and better than ordinary thought, the voice of the Good. Though knowing the voice is internal, it sounds as imperious to them as if it came from outside. Their moral conscience hypertrophies thus into a inner judge who, imposing an ideal code of maximal perfection, is so entrenched that its vigilance constantly checks to see if each thought is correct and pure. Then, in a perpetual inquisition, they habitually and automatically bring each idea before this inner court to be attacked, defended, and sentenced. Their need to verify continuously and with rigorous criteria that they persevere on the right path leads them to feel that they never measure, and causes them to postpone decisions for fear of making a mistake, especially if the matter is important and involves some risk. Unable to acknowledge insecurity openly, they must disguise their delays before their own eyes by deflecting their attention to secondary tasks, or by unnecessarily complicating the procedures that implement their decisions. 9. UNSOUND 2E1 A relatively poor development of the systemic in 2EI children decreases their capacity to differentiate among the emotions that their intrinsic empathy perceives in their social environment. If it includes a powerful adult— generally a parent—who is full of contradictions and conflicts, who is both threatening and needy—perhaps sexually, these children feel insecure and unable to survive without the adult's acquiescence. They devote their empathy to detecting the grown-up's desires and orient their actions to satisfy them. In their travail to appease this adult, they learn to sacrifice their real feelings, to negate themselves and their own needs; in compensation, they feel accepted, approved, and protected—or at least tolerated. They repress their intrinsic dimension into the shadows where also the systemic has been since conception; and they develop as a replacement for their lost emotional identity a merry and lively pseudo-intrinsic, a seductive image of clearly extrinsic origin. The resulting lack of direct involvement with life originates hysteria: emotions fitting the image are displayed spectacularly as defenses against authentic buried feelings. This positive presentation is balanced by a subconscious symmetrical compensation that distorts warmth into dependence, service into manipulation, and romanticism into dissemination. A. Dependence A lack of maternal love impacts the intrinsic self of 2EI babies as an intense conviction that their own survival requires the approval and protection of others. They depend, in consequence, on those they love; they are assured and content as long as accepted and valued by them; but if they feel judged or rejected, their vital energy empties, and they disappear before themselves. Thus takes place a more or less total loss of their real

identity in favor of others, to whose preferences the self surrenders in total dependence. Their submission is always to someone regarded as important; surrendering is worth it only if to someone powerful who can give them the protection that they feel they need. Detecting empathetically the strength in each, when they see a forceful personality, they approach it and subordinate themselves to it, divine its wishes, adapt their taste to whatever it may feel desirable, and flatter it without compunction, until they win its good will and if possible be its surrogate. They base their security on an external power, then identify with it to avoid a depressing sense of inferiority. This maneuver guarantees their personal survival while maintaining the superb of a generous giver. Their dependency on others' acceptance inhibits their being alone, for they need constant attention; and it pushes them relentlessly to seek signs of their success in pleasing. Identity, depending on the appreciation of others disperses multipolarly into the extrinsic: nobody is home; only a kind of inner void without a fixed center exists, because their sense of self derives from how the other person on hand reacts, and they only know themselves through the other's reactions toward them. They cannot maintain a sense of identity that persists through their different relations. Having very diverse friends they also have assorted demeanors to please each of them; and they feel all of these to be equally genuine. They live the experience of having several selves, each with a complete set of feelings, manners, and ideas; and they have a clear awareness that each self is real, though they may be wildly different. When confusion among diverse selves arises, they do not know which one is the authentic self that gets lost in constantly shuffling adaptations throughout the day. This dispersion of identities engenders confusion about their own needs: they do not know their real emotional or sexual feelings because they try not to be aware of what they desire. If the other person present does not approve and they must renounce an acknowledged yearning, they would then feel very badly: better to focus directly on the other's wishes and silence their own. Their need for social contact leads them to touch too often and does not allow them to accept limits, making them invasive. Yet, feeling is as difficult as touching is easy; they display feelings so openly and effortlessly that no one notices that most of them refer more to the humor and preferences of others than to their own genuine reality: much kindness, but no real intimacy. Being much more conscious of how to please others than of their motivations, they do not want to admit that they also have needs; even less do they want to demand that they be satisfied. All attention focuses outside, and putting it back inside produces much anxiety because they fear that no one is in there, just a black and empty hole in the middle of the chest. Dedicated to the other, if he or she does not recognize their efforts or to approve, they cave in because they believe that their own value depends entirely on the value that the other assigns to them: a slap on the back uplifts them, a disdainful look sinks them. When real needs arise that conflict with the diverse selves they have developed to please others, hysteria and anger appear. They repress the anger, which then turns into a self-aggression that usually engenders an addiction to masochist selfsacrifice, and often produces psychosomatic disorders. They disguise their game as giving love and wanting to be loved in return, but under so sublime a vocation lurks an inner sense of worthlessness that prompts them to depend parasitically on another person's valuation of them. They employ adaptation to others as a defense: it lessens the risk of being clearly seen and thus of being judged; it also reinforces their belief that they can buy love by concealing what they deem not acceptable.

Needing to compensate for their loss of intrinsic identity, they resort to aggrandizing their image and take refuge in identifying with another glorified, loving, sublime person, until they fall into a kind of naive infatuation with themselves. The imaginary exaltation of their value and attractiveness thus achieved ushers in a melodramatic exhibitionism: they use many superlatives, act princely, boast constantly, drop names casually, want to be the center of attention, and demand special consideration and privileges; nothing reaches the level of excellency that their altruistic image of loving abnegation deserves. They also display a whimsical and hedonistic orality that exposes their compulsive search for compensation. As soon as the acceptance of the courted power has been won and the positive image is consolidated, they develop a compensatory satellitic arrogance which makes them presumptuous and impertinent and pushes them to haughty disdain. Bland, wet, and sticky courtiers with the master they flatter, and for whom they renounce having desires of their own, they behave as proud, dry, hard, and disdainful aristocrats toward everyone else, who they feel are standing stupidly in the way of their whims. They exercise their traces of power in a deprecating, sarcastic, dominant, imperious, and coercive manner, trying thus to confirm their right to achieve anything they may fancy and to receive always differential consideration. If they do not succeed in making themselves indispensable to the power they woo, and it fails to reward so much abnegation with special attention and protection, they first intensify compulsively their adulation in a frenetic attempt to buy with it the acceptance they mistake for love. If the trick does not work, then begins a histrionic exhibition of helplessness, with complaints aimed at forcing the recognition of the debt the other person contracted by receiving so much devotion from them. Finally, vengeful hate arises for having been rejected. Treason in favor of another power who better appreciates their flattery is not rare, extending at times even to murder. B. Manipulation During the extrinsic stage, to the degree that 2EI children discover that by becoming loved and indispensable to others they succeed in getting them to do what they want, and find thus an indirect way to indulge their desires, they devote all their seductive ability to winning those who can satisfy them. They learn to transform service to others into manipulation and to control social relations neither by strength nor by direction but by service. Then they excel at serving others in order to be served, at caring in order to be cared for, at giving in order to get. They give others just what they want, but the habit of giving to receive usually operates at a very subconscious level. Their conscious intentions are everyone returns their love; and so, feeling preferred by all, they desire to conform to all. Assuming that help always flows from them to others and never in the opposite direction, they feel themselves to be magnificent purveyors of enthusiasm and vital energy to all and are proud to be the one who satisfies their needs. Convinced that they possess a special capacity to perceive and understand the intimate desires and fulfill the needs of others, they are conceited about their importance in relationships, exaggerating it. They believe that others seek out their unique qualities of understanding, that family and friends depend on the help they supply; and, valuing it excessively, they feel indispensable to all. However, their bloated, arrogant feelings of grandiose importance depend on external attention and crumble if this is withdrawn; and so much giving in so many different ways to so many different people produces exhaustion from too much helping and from injecting too much enthusiasm.

They believe that others depend on what they wish to give or to refuse, that without them the world would be a desert: "Everyone needs me; I don't need anyone." Infatuated with their own virtues and noble activities, they seek external recognition of their value, expect to be constantly thanked and honored for their goodness, and fall into vainglory. Speaking ceaselessly of what they do, they call attention to themselves and seek admiration for their virtue, praise for their humility, recompense for their sacrifices, and payment for their altruism. Totally deceived about their motivations and about how egocentric and aggressive they really are, to maintain the image of generous abnegation, resort to expressing their desires and needs only indirectly without ever asking clearly for anything; but they expect those who receive their attention to appreciate and return the solicitude, to guess what they need without having to ask for it, as they do with them. Still, they always seek to get something from those they help: attention, esteem, love, dependence. They give to seduce, and exalt themselves with false generosity. With constant care-giving, they aim to create dependencies; and then they depend on them: they need needy ones. If the expected results of their strategy do not materialize, they are upset and feel hurt. Because they are not appreciated in all their sacrifice, they intensify their false humility: "I broke my back for you, but let's leave that aside." They complain spectacularly to make sure others listen and, then feeling ashamed, correct their behavior. If even so they do not achieve what they want, they confront others and denounce them as insensitive, ungrateful, and selfish. This is meant to make them feel guilty and to weaken them, so that they become more dependent and amenable to manipulation. Feeling abused by the others' ingratitude, they resentfully rationalize and excuse anything they themselves do. Their houses tend to be excessively full of objects and fineries, symbolizing the real extrinsic material ambitions for riches and prestige that they try to satisfy through important others. They classify people into those worth cultivating and those who are not; immediately gauging everyone present in a new social situation, they distinguish those with whom they are interested in consorting from those with whom it would be a waste of time. In society, their radar continually observes what each person in the hall is doing in order not to miss anyone who is interesting. When they successfully establish contact with a worthy person, they unleash their seductions, and feelings flow between the two independently of what they talk about. In the company of someone really interesting, they feel an enormous excitement that becomes addictive. While condescending haughtily with those below them, they find it a stimulating challenge to try to seduce those above and compete with their equals to win their favor. Thus, they obtain status benefits: maintaining an intimate relation with the power elite, not being just another face in the crowd, and at times becoming a considerable undeclared power. When joining an organization, they solicit control and power in an indirect way: they work at seeking the good opinion of their seniors as much as at producing their own material benefit. They want to report only to their bosses, to free them from all menial details, to acquire confidential information for them, and to become indispensable to them through their ability to relate. They identify so much with their contribution to the enterprise that they have difficulty differentiating between a genuine desire to help and their habit of expecting a share in the success, because when offering altruistic support, they always expect to be included in the rewards. Externally they look like they make their decisions independently, but internally they need the approval and goodwill of their superiors and find it difficult to take part in intrigues against a respected authority.

Sometimes they want to be liked by other employees; at other times they feel that they are a burden. When not obeyed by their subordinates with proper respect, they suffer attacks of anger, which are then easily forgotten. C. Dispersion In the 2EI constitution, the systemic dimension is subordinated both to the extrinsic and the intrinsic. The subdued systemic is then devoted to maintaining a false identity—the image of generous positivity, to implementing the strategy of ranking persons and detecting their desires in order to manipulate them, and to mastering all the tricks of survival and the use of covert satellitic power. Very suggestible, 2EI characters guide themselves by intrinsic intuition or extrinsic impressions rather than by systemic reasoning. Both their thought and exposition tend to be confused, diffused, dispersed in extrinsic multipolarity. Gaps often exist in their memories and awkwardness in their abstract thoughts. When reading, they very often understand and pronounce a similar word instead of the one contained in the text. Two opposite conclusions can cohabit happily in their intellects without any urgency to synthesize them into a final unit, configuring thus a superficiality that may be expressed as anti-intellectualism and immorality. They lack real systemic ethics. False love and false joy cover an impulsiveness, sometimes dressed in cunning and malice, that acknowledges no moral, social, or customary norms and, manifesting itself as a generic hunger for freedom, results in rebellion against all authority and all sets of rules. Routine and discipline annoy them; and they want to satisfy their whims in everything, preferring to play rather than to accept responsibilities. They exhibit enormous seductiveness. Habitually, they falsely emanate in a very visible and seductive manner the qualities that the other finds attractive. Their empathy tells them how to present themselves to please, which allows them to avoid or prevent possible rejections by giving to each what each desires. Having completely renounced their own authenticity, they sell whatever the customer wants. Always ready to change according to the clearly perceived preferences of others, they adapt to their desires. Not having ideals or an ideology of their own, they adopt enthusiastically those of the persons whose love they importune. Since the others are many, they flirt capriciously, garrulously, and promiscuously. Their habit of changing identity to please gives them a semiconscious sense of fraudulence—they know themselves to be false by having shown others only what they like to see. They realize that no one knows them because to each they have presented only one of their many selves. This lack of definition can lead them to promiscuity, or perhaps to an inability to choose between two lovers, because each of them brings to the surface a different aspect of their personality, and they do not know which one is most authentic. If they sense that the other person seeks sex, they satisfy that longing by exaggerating automatically and often unconsciously the traits of sexuality: warmth, imagination, and charm. Yet, they are much more interested in being liked as a person than in having sex; to be physically desired is simply a proof of acceptance that provides security. Thus, even if their seductiveness often appears to be overtly sexual, it tends not to be so because not motivated by carnal desire but serves their quest for external acceptance by having a loving, lovable image. This often makes the seduced person feel swindled.

10. UNSOUND 4ES If 4ES children grow up in an atmosphere of strong emotions—real or faked— their early disconnection from the intrinsic and subsequent lessening of intuitive identity bring them painful intimate feelings of difference and deficiency. These feelings are especially intense due to the sensitivity of their extrinsic-systemic constitution, and they are accompanied by very strong longings for what they feel they lack. Their extrinsic orientation projects the lack outside and imputes it to the loss of an original source of external love. This generates a nostalgia for such an external love that is intensified to the degree that love was actually scarce in their childhood. If they suffer the serious affective loss of a loving parent, their sense of deficiency is reinforced and externalized even more. Systemic reason leads them from an early age to associate both deficits; and they deduce that they do not receive love because they are different and do not deserve it, that some intimate fatal defect deprives them of any possibility of being loved. By introjecting guilt for both the loss of their identity and for the dearth of affection, they engender a bad conscience, a sense of wickedness and indignity, which fosters more frustration and misery. These in turn feed their inadequacy and their yearning. From then on, the good is perceived as something both external and indispensable, something that must be sought, but meanwhile imitated by all possible means. They seek then to compensate for their inner devaluation by identifying with an image of intense emotionality, taken from outside, but having an intrinsic appearance. To that end they learn to select, amplify, and intensify the emotions fitting that image to the point of melodrama; and then they erase from their awareness the misrepresentation that would refute their pretended authenticity. A. Tragedy Especially when the impact of an unloving environment falls on the intrinsic stage of childhood, the submersion of intuitive identity is aggravated grievously: it centers the personality on its lack. If their mother's identity is very strong, 4ES children can lose their own completely in hers; sometimes, in quest of the love so craved, they attempt to be a preferred sibling instead of themselves. Not learning to love themselves at all, they submit to feelings of intimate loss and negation. From that ensues habitual melancholy—diffuse mourning for the loss of intrinsic self, interspersed with episodes of deep depression—acute mourning for extrinsic losses. They are attracted to melancholy, lived in as an atmosphere of sweet yearning, a soft sadness condensed in shifting autumn mists shrouding desolated landscapes where nothing is permanent. Their very acute sensitivity transforms this sense of loss into a bittersweet longing for the impossible; thus they build a twisted emotional refuge where they feel more alive. They find melancholy richer than what others call happiness, for it invokes images, metaphors, and the feeling of being intimately connected to something beautiful and distant; it raises compensatorily the abandoned stranger to a sublime rank of unique sensitivity. Their search for a distinctive identity through exacerbated emotional sensibility fosters impatience with dull ordinary everyday emotions and generates a need to intensify their own by loss, imagination, or drama. Thus, they unconsciously exaggerate what they feel; and this makes an authentic emotional life even more difficult by blocking access to the intimate reality of the present, deemed insufficient and disdained in favor of other times or places.

Since suffering provides them with a sense of existence, they idealize it as "sad sweetness of suffering" and tend, even strive, to live losses or frustrations intensely in order to dramatize their existence fictitious dramatic personae they use pain as the foundation of an aesthetic image: the artist who survives in a miserable shack instead of selling out to the market. They feel proud of having suffered so much because affliction extricates them from the masses, makes them tragic, different, and special because they feel more deeply than others. They are not interested as much in amusement or happiness as in extraordinary because their goal is emotional intensity rather than happiness, which they despise as ephemeral: drama has more caliber, makes them feel more alive. In consequence, they have no option but to interpret their own life as a tragedy, which intensifies their need and exhibits histrionically their misery. They seek attention and distinctiveness through distressed emotions, which enables them to establish an extrinsic identity of their own: "No one suffers more or better than I." In this way, they obtain a sickly sense of being special for torturing themselves, for being able to live in extremes others would not endure; and this leads them to defy blindly all types of unnecessary risk—reckless driving, stock speculation, sex where they might be discovered—because walking narrow corniches on the edge of disaster makes them feel intensely alive, while the usual or ordinary leaves them. Searching for attention and love through pain, they orient their lives toward it until they succeed in deriving satisfaction from crying. They tend to get embroiled in situations that imply suffering and exaggerate their sense of deficiency, rejection, misery, and condemnation. This enables them to pity themselves and at the same time to exhibit before others immense need, pain, and anguish as decorations that attest to their own superior worth. Disenchanted, resigned, tragic, and manifesting a sorrow which bestows on them a pseudo-identity that entitles them to all kinds of privileges as misunderstood geniuses or resented martyrs, they dramatize pain and anger in turbulent displays of terrible mishaps and intense hatreds, which they express with startling hysterical howls. Enhancing any misfortune with tremendous weeping mourning, they simultaneously fear and hope to experience new losses. They delight in dragging others into their emotional storms; and the idea of being better because more sensitive can turn into a tenacious attachment to histrionics, especially if those living with them appreciate their sentimental exhibitions, or if their tragic periods spawn artistic creations. Addicted to the past, they value the pains endured too much to let them go and retain them in order to go on grieving. They fondly recollect sadness, failures, lost opportunities, loneliness, losses, and abandonments. They indulge in fixed remorse about some past mistake that no longer can be amended: "If only I had acted in another way…," or "If I just had another opportunity…." Concentration on the negative decreases their energy, already brought low by being disconnected from intrinsic impulses. The outcome tends to be a languid appearance with liquid eyes, a countenance of suffering, and a disposition that is usually pessimistic, complaining, desperate, frequently bitter, defeatist, depressed, and at times cynical. To renounce the suffering of an exaggerated emotional life would be to sacrifice their feeling of specialism supported by drama. They see the possibility of experiencing happiness as a threat of being locked out of their intense emotional world and left stranded on the pedestrian level of a vulgar life. From that results a fiery decision to cling to the dark side of emotion; they want their uniqueness to linger and refuse to be converted into

a happy and ordinary person. They are afraid of losing their distinctiveness if their neurosis is cured. Infantile anger about affective deprivation directed against a rejecting or abandoning mother was turned inwardly against themselves in intense self-criticism for not having enough worth to have deserved her love; and this brings about a sense of indignity and hopelessness. Despising, hating, and denigrating themselves, they tend to self-frustration and selfimmolation. They impose upon themselves a tenacious discipline to favor others, or social standards that may become an enslaving masochism, while neglecting and abandoning themselves. So much frustration may seek compensation through the high sensory acuteness that results from their extrinsic-systemic makeup, and they may easily fall prey to destructive addictions: they are often alcoholics or addicted to drugs, and at times they are suicidal. They also punish themselves by sabotaging their own success or growth: without having finished one therapeutic process, they embark on another. So much self-destructive energy makes them feel helpless and fosters frequent depressions. Any extrinsic loss offers a good pretext to let themselves sink fatalistically into a black abyss where they feel imprisoned without hope of possible release. Because they believe no one can understand their suffering, offers of help sound ridiculous and are rejected offhand. All activities cease: isolating themselves in a darkened room, they eliminate all external contact and spend long days in bed, feeling that life never went so badly, sure it will never change, convinced that they have lost without recourse their only opportunity for happiness, and trying to understand how all of this could have happened. Everything important in their lives, all that is valuable, is replaced by generalized sadness; not realizing that losses must be overcome once mourned, the acceptance which permits them to be metabolized is very long delayed; and insistent thoughts of suicide stalk their minds. B. Envy To the extent that 4ES children feel that they do not measure up to the extrinsic model adopted when separating from their mothers, and even more if they are rejected or perhaps ridiculed by those who incarnate that model, they learn social shame, fear of not being up to the level of their group. To compensate for their low social self-esteem, they develop a dramatic personal image; eventually they succeed in presenting an external facade diametrically opposed to their inner feelings of shame, like actors staging their own lives. They search desperately for a personal style singular enough to transmute the rejected, inferior stranger into a prestigious personage above ordinary norms, because they need to feel superior, greater than commonplace, unique, and different. Conscious of cheating, with a low valuation of themselves because they identify with the aspects of their personality that fail to match their idealized image, the vanity of distinction constantly fights their feelings of lack and worthlessness, which are empowered precisely by the taboo against them. The outcome is an intimate feeling of vileness and shame that leads them to feel inadequate—awkward, ridiculous, ugly, perhaps repulsive, rotten, and poisonous; they then attempt to cancel it by magnifying their distinctive image. Developing an extrinsic identity that guarantees distinction takes concretion in a tenacious pursuit of refinement that often reaches decadent mannerism and makes it very difficult for them to behave spontaneously because they repeatedly rehearse what they are going to say or do in the presence of others. They worry obsessively about the milieu in which they

present themselves, changing decorations, adorning and surrounding themselves with beautiful objects. Matters of taste can become critical: it becomes impossible for them to wear anything bought in a sale, and they cannot accept working in ordinary surroundings when not in the service of their own art or mysticism. When they successfully transmute the image of rejected stranger into that of someone different from and above the masses, and they think they are in a situation of superiority and power, an elitist and disdainful attitude can appear that expresses itself in elitism, prima-donnaism, pride, competitive arrogance, and despising those lacking refinement. This attitude can also express itself in immorality: believing that ordinary rules do not apply to them, they are attracted to violating ethical norms. This may result in White-glove criminality—like shop-lifting, but only cashmere scarves—-and even crystallize in kleptomania. They delight in breaking rules without suffering the consequences, are excited by secret mischief and by living on the edge of danger, courting disaster; they enjoy being eccentric or difficult and receiving special treatment. They may not look depressed because they move in love dalliances and engage in other activities rapidly and at times frenetically, running ceaselessly in quest of something that makes their friends happy but which they lack. Nevertheless, since at heart they do not judge themselves valuable, they feel unworthy to achieve what they desire and prefer longing to having. Consequently, associating gaining with losing and happiness with disappointment, they are attracted to the distant and unapproachable. Striving constantly to reach it, like wolves howling at the moon, they ceaselessly pursue the intense and extraordinary; the ordinary and nondramatic leaves them dissatisfied, and so they avoid it. They are annoyed that others seem to possess the simple contentment that their own lives lack; they are pained that others have what they do not have, even if not wanting it for themselves. From this arise both a compulsive attraction toward the impossible and a corresponding habit of rejecting the easy to attain, perpetuating their sense of having no dignity. They devote much time and energy to the pursuit of an attractive goal and then become disenchanted when it arrives; sometimes the desire to possess and the need to reject arise almost simultaneously. They sabotage or leave unfinished profitable projects and seek a thousand approaches to problems in order not to overcome them. They invalidate positive realities; when life begins to go well for them, their attention focuses on what is still lacking. Feeling that the external is better, they cannot avoid desiring it; but, not believing they deserve or can attain it, they fall prey to an envy that can border on hate, the ire of the impotent who decide to wait in order to avenge their pain deviously. They suffer envy as a consciously exhibited torture with an intense, humid, swampy quality; and they express it by any means that their perceived feebleness permits: intrigue, blackmail, corruption, and venom when they feel weak, then cynicism, ferocity, and refined vengeance when power comes to their hands. Any arena is good enough to envy others. Perhaps the most typical expression in the extrinsic dimension is social envy, manifested in an of the higher classes and great efforts to assimilate into them. From that result both affectation—an excessive allegiance to distinguished manners that keeps them always in pose—-and snobbery, a fruit of the effort to compensate for their bad image of themselves by becoming different from what they are. Longing for the naturalness that they cannot permit themselves, their envy of those who are and look more natural than they appears as tarnishing sarcasm, a need to cut them down. Envy of the privileged combines with competitiveness and hatred toward them.

They need recognition from distinguished personalities and love from those who are in touch with their authentic depths, which only allows them to take therapy from famous analysts. They show enormous respect for great and unquestionable authorities like kings, ministers, etc., while despising petty authorities who they ignore and flatly refuse to obey; they would not deign to rebel and overthrow them, but they disdainfully disregard their norms and instructions. They compete for social attention, believing they will be happier if attaining what seems to make others content. They cannot bear being ignored, which refreshes awful childhood memories and produces a horrendous feeling of being marginalized that rapidly becomes hatred. They either become sarcastic because they are not paid enough attention, or they deny the importance of persons present and depart. Very susceptible, they are easily hurt by any social snub or casual remark; forgetting to congratulate them on birthdays is a serious affront. Distrustful and extremist, they always feel ignored, if not rejected and despised; their empathy with the feelings of others cannot be trusted because constant projections contaminate it. To feel publicly humiliated arouses in them a desire to compensate for the shame by taking revenge. Sexual envy is also common; considering the opposite sex superior and envying it, the 4ES constitution yields a higher percentage of homosexuals than any other. Since in our culture males enjoy more privileges, sexual envy is usually directed toward them; many 4ES types are feminists. Among physical expressions of envy, we find quite often painful pangs of emptiness in the stomach pit, at times bulimia, and at other times its opposite, anorexia nervosa, an extreme version of preoccupation with an aesthetic image which projects onto their bodies a perception of themselves as not acceptable, while it strives mercilessly to force their bodies to conform to elite standards. In the job area, they attempt to ally themselves with the best in their profession and compete with their equals to win the respect of great authorities in their field. They want to be trusted and chosen for unquestionable guidance and support by someone because of their unique qualities, and they become resentful if this does not happen. As bosses, they impose a distinctive personal style both in an impressive personal image and in the layout and climate of the business, but when the enterprise begins to succeed they might begin to sabotage it subtly. As employees, they want the boss to give them special treatment, and if they do not receive it their goodwill cannot be counted upon. If they find themselves in an uncomfortable role or placed in a disadvantaged position, they will try to catch the boss in an error or conspire to humiliate him or her publicly; or they will attempt to win to their side a third party having influence over the situation. As parents, they need their children to understand them emotionally; and they compete with their children for the attention of the other spouse. C. Fastidiousness To the degree that the ideals and principles which 4ES children receive from their social environment feed their own elitist tendencies, an exacerbation of aesthetic discrimination takes place. This focuses their attention on the negative aspects of what is at hand and on the positive aspects of what is absent in such a way that what is present appears deficient: the lawn always looks greener the farther away it is. Thus takes shape a continued perception that an indefinite something is lacking, something others have but they do not; and this keeps them forever maladjusted, dissatisfied, fastidious,

feeling that the substance of life is always to be found in some other way, in some other place, or in some other moment. Nostalgic toward themselves, they ceaselessly search for their own meaning; they feel different, foreign, and convinced that nobody understands who they are or how they feel; they are unlike all others, and a mystery even unto themselves. Needing social contact, they suffer from loneliness; but their quest for deep meaning leads them to suppose that joyful persons are superficial and not worthy of consideration. They are attracted instead to those who are living through very intense experiences like birth, death, and psychosis. Thus, they lay a systemic foundation for a melancholy that transforms sadness into a poetical appreciation of the human condition by catapulting the ordinary incidents of life into an aesthetic dimension, and they consciously choose it in the effort to transform their lives into artistic experiences by devoting them to a quest for something they lack. Since the quest is its own reward, to perpetuate it they reject what is available and strive after the difficult and non-accessible. They rarely live in the here and now; their attention centers on some other time or place, the past, the future, the far away, and the unreachable. Remembering the past and imagining the future hinder their connection with present reality. Thinking of an absent love immediately awakens marvelous feelings about a possible future reunion, but attention then shifts to envisioning the maximal tenderness that a human being can experience; and the initial authentic emotional reaction gets lost in the imagination of fantasized feelings. Being forced to concentrate on present feelings may be interpreted as a slap in the face because they habitually look at the negative and feel awful in consequence. Their rich extrinsic-systemic imagination is used to wallow in nostalgias of the past, above all about what was possible but never came to pass: "It could have been so beautiful..." and, becoming addicted to it, to exacerbate the alternation between depressive sorrow and the fantasy of total realization, with very little real experience in between. Recourse to fantasy reinforces this alternation, makes them oscillate between sublime exaltation and black depression, between fervent love and virulent hatred, between burning passion and lifeless apathy. They believe they will find themselves by fantasizing, but when they look inside they cheat themselves continuously. If they ask themselves whether they love someone, imagining what mutual total love would be like prevents them from answering the question. Similarly, a small authentic reaction caused by some small neglect by a friend is rapidly suffocated by the potent feelings of rejection and hate that the slight stimulates in their imagination. People like this cannot fully involve themselves emotionally in real relationships; since their intrinsic dimension remains in the shadows, they cannot experience true emotions; and they supplant them systematically with melodramatic imagination or reveries. They inadvertently falsify what they feel because, beneath all their seeming intensity, their systemic orientation makes them timid and hinders commitment. This hampers intimacy, which looks dangerous to them because when they allow it anger wells up. Although intrinsic and real, intimacy does not fit into their exquisite self-image. Intimacy is also hindered because they do not believe in equality or mutuality. When they are easy to deal with, they are probably just indifferent. 11. UNSOUND 5SI Their systemic-intrinsic constitution makes 5SI children hypersensitive, with very low tolerance for both physical and emotional pain. If their mothers

were coldly distant or chokingly attached, lovelessness or demand become unbearable; and, feeling abandoned or absorbed, in self-defense they are constrained to intensify their mechanisms of emotional control, which eventually become compulsive and disconnect them from the intrinsic. Though life's difficulties may not be objectively brutal, they may easily appear so to such sensitive creatures; if they meet rejection, exigency, or cruelty, they react by fleeing from the extrinsic dimension; but they dare not connect with their woeful intrinsic experience because guilt for their affective lack makes them assume that only a void, if not depravity, is inside. Since disconnection from their intrinsic impulses comes on top of their inborn extrinsic weakness, external expression is enormously hampered; the outcome is an inhibited, passive, character who has difficulty speaking in public and is not at all competitive. From such an ugly panorama they take shelter in their minds. The result is a tendency to dream rather than act, and to postpone what they decide to do because, with only systemic resources, they never feel prepared to intervene in the world of things. So, they become typical pensive introverts who avoid action. A. Scarcity To the extent that 5SI children do not receive love from a distant mother, or have to bear the excessive demands of a needy mother, or suffer the emotional storms of a confrontational one, they feel bitterly abandoned, absorbed, or dragged along and cannot learn to love and identify with their intrinsic selves. Equating feeling with hurt, afraid of suffering again, to survive they resort to exaggerating their mechanisms of emotional control until habitual and total repression of their feelings settles in. Withdrawing attention from their feelings, they detach from them most of the time. They delay so long in recovering emotions postponed for later solitary rumination that they are erased from awareness forever and are buried in a body that stops breathing and fills with tension. Disconnection becomes chronic, permanent; the thorax contracts and often collapses, shaping the most extreme ectomorphism. Avoiding all personal involvement, they escape all situations that might bring feelings to the surface, especially confrontations, because their main taboo is against anger, the experience and expression of which they avoid radically. Seeking to isolate themselves from negative emotions, they anesthetize themselves against positive ones also, and finally are left without any. When asked what they feel, they will answer what they think, for, having armored themselves against all feelings, they are no longer aware of having them. The outcome is a total numbing of the intrinsic that excludes intuition and robotizes them, making them impassive, indifferent, cold, not empathetic at all, and insensitive to the needs of others, who overwhelm them if they allow themselves to resonate with compassion. Though their vital experience is tremendously impoverished, they do not succeed completely in avoiding psychic pain from their negated identity which, remaining semiconscious, manifests itself in beliefs and feelings of insignificance, guilt, unacknowledged loneliness, sterility, and lack of meaning. Having received very little affective nourishment in childhood, they suffer a generalized sense of inadequacy, which forces them to allocate carefully their resources, experienced as very scarce. This ongoing experience of scarcity and lack drives them to the compensatory strategy of adding but never subtracting, of incorporating but not letting go. This takes expression in avarice in both its facets of greed and stinginess. Their greed faces difficulties in manifesting itself as ambition for friendships, money, success, fame, or power, because it is hampered by their

lack of efficacy in this extrinsic realm; so it usually shrinks into dreamy ambition or into the acquisition of unnecessary objects, lest they be needed some day. They accumulate things as a protection against the dreadful prospect of being without anything at some future time; since they do not trust others to help satisfy their needs, they want to be able to function without external supplies and thus have to build up stocks. Contrariwise, their stinginess is expressed equally in all three value dimensions, originating a generalized retentive attitude. Lacking an extrinsic objective sense of proportion between what they give and what they receive, they suffer fantasies of catastrophic destitution; perceiving at an early age that giving more than they receive endangers their survival, a foreboding of impending impoverishment blocks them from giving or letting go. The outcome is a lack of generosity that encompasses knowledge, affection, effort, time, resources, possessions, but above all, their own intimacy. Simplifying their needs to the maximum, they create an atmosphere of mean scarceness and cling steadfastly to the little they have: ideas, fantasies, and a few small mementos. Trying to spend as little as possible, they restrict their pleasures and needs to the very minimum, avoid commitments which risk future expenditure, and often hide money—just in case— in diverse comers, which they later forget. Unable to throw anything away even if broken and no longer useful, they clutter their space until it becomes a museum of useless oddities. The tendency to restriction can be so strong as to manifest itself in constipation. Pleasure ranks very low among their values; it is habitually postponed in subordination to more urgent vital needs like maintaining their distance from others or ensuring their autonomy. Blocking the will to pleasure also closes all doors to enthusiasm for being alive, plunging them into apathetic self-neglect. The brutal repression of the intrinsic also has morbid consequences in the other value dimensions. At the physical level, one result is a weak disincarnated voice; they have to clear their throats before speaking and often during it; another is the accumulation in the body of a progressively heavy load of emotional issues, never conscious and even less resolved, in the shape of tensions and contractions that often ruin their health. Intellectually they tend to get stuck, grabbing at the immediately present without opening up to the continuous emergence of the future, because they shut out extrinsic stimuli, regarded as distractive, and everything new appears strange to them. Trying to escape so bleak a landscape by thickening their unawareness of themselves, they reinforce their emotional anesthesia until they make their avarice semi-subconscious, because consciously they do not feel entitled to draw limits or affirm possession. B. Inefficacy The extrinsic stage of childhood confronts 5SI children with a realm for which they are little gifted: their low physical energy and deficient coordination of movements make them relatively slow and graceless and foster feelings of weakness and vulnerability when dealing with persons and objects that their sensitivity experiences as very uncomfortable. To the degree that the father or some other influential figure does not perceive or respect their delicateness but pushes them with demands, mockery, or violence toward an effective physical performance in space-time—even more if the children's weakness is exploited to manipulate or dominate them—they feel that their life is being interfered with, that they are abused, and that their intimacy is violated. Finding themselves impotent before the invasion, overwhelmed and without enough strength to fight back, they cannot identify with the model available and resolve to withdraw from such a foreign and unpleasant realm.

Vulnerable, awkward, and graceless, painfully sensitive to ridicule, with their aggressiveness completely inhibited, they find expressing what they want very hard. Face to face they freeze, unable to assert themselves before their surroundings, like a cat without claws. Unable to demand and even less to fight, when a confrontation arises they leave the room and close the door behind their desire, resigned to get by without what they want. They prefer to relinquish nearly anything the world may offer before risking a conflict. They content themselves with too little, abandon too easily, and display excessive resignation toward things, love, and people. They feel that their energy is limited and that interaction with others drains their batteries dry. The presence, emotions, and needs of others interfere too much with their spontaneity, being perceived as demands that force suspension of what they are doing and block their wish to act in accord with their own preferences and interests. This brings about great stress. When exterior demand is real and very strong, they can become catatonic. Overwhelmed by the inner misery they perceive, they feel aversion to the prospect of being known as they believe they are. Wanting people to see only what they choose to show, they conceal themselves by carefully censoring the expression of the little they allow themselves to feel; ashamed of their emotions, they hide them from others also. From an early age the fear of being rejected and a basic distrust of others took root in them, so they invalidate any positive feelings others may display toward them for fear of being dominated and manipulated. That makes it very difficult for them to trust anyone or to rely on anyone. They resort to intensifying their separation until it gets distorted into pathological isolation; fleeing the rough extrinsic, they hide so as not to be seen. Separating physically, they seclude themselves in an ivory tower, from whose peepholes they can observe attentively the exterior world. They defend the refuge where they feel confident with all kinds of distancing mechanisms. Keeping total control of their intimacy, they only dare to enjoy it when no risk of dependence exists; they are afraid of needing others and apprehensive that others will fail them or demand too much; to avoid these risks, they eliminate all intense connections. Making friends is very hard for them because they cannot talk about themselves; they censor their expressions of intimate topics. Convinced that others long for their company, and feeling superior in consequence, they try to manipulate others by rationing contact and using its bestowal or refusal as reward or punishment. Choosing autonomy over love, they consider it an advantage to be able to disconnect so easily from the affective needs that dominate ordinary people. They find approaching people difficult, so they tend to remain spectators of the lives of others, and of their own. Only when traveling do they find it easier to extrovert and really make contact with others, because they then feel like observers of an alien culture where they will not sojourn very long. Repressing the impulse to relate and finally cancelling it, they end by losing their capacity to contact others; then their appreciation of solitude learn all the tricks necessary to protect their private space, lock in with the curtains closed and the phone off the hook, and do not answer doorbell. Control of their private space is extremely important because, feeling so easily invaded, if someone gets too close they think that their first line of defense is already lost. They can develop phobias, be it to open spaces which make them feel exposed, or to airplanes, cars, elevators, and situations where they must sustain physical proximity. If their isolation does not reach autistic disconnection, they feel generally uncomfortable in social situations, which they avoid as much as possible. When appearing in public is unavoidable, in order to dissolve into

their surroundings, they attempt to make themselves invisible by pretending not to be there, hiding behind a pose, and minimizing their feelings. They are terrified of attending parties, of having to dress up for them. When arriving at one, the first thing they do is to find the exit; then they linger near it and rehearse mentally how to escape if need be. During the party, they can detach so much that they may see the other people as distant grotesque cartoons which say and do ludicrous things. Denying their need to relate produces feelings of isolation and loneliness, but they do not acknowledge these feelings. Instead, idealizing their wish not to get involved, they reinforce the repression of their desires and restrict their personal needs to the minimum. This denial increases secretiveness, the tendency toward isolation and hiding, as a means of mentally annihilating an opponent, given that in the world they cannot afford to feel anger, even less to express it. Having renounced too easily, they try to find compensation by clinging to themselves, withdrawing, and repressing their feelings even more. When so much docility becomes unbearable, they have no option but surreptitious rebellion against it; and they subvert the internal and external demands they perceive by not doing or at least postponing what they feel they should do, by not giving what is asked or expected of them. It makes no difference whether the demand is social or internal; anything they decide to do in their own interest becomes, by the decision itself, an exigency against which they need to rebel, at least by procrastinating. Several factors aggravate their tendency to postpone: they never feel prepared enough to act; acting means spending their own energy, experienced as very scarce; and action demands both enthusiasm about something—which they lack—and revealing themselves to the world, contrary to their desire to stay hidden. Their perceptive intelligence diagnoses accurately the self-neglect that abandoning their interests involves, and they blame themselves for it; but instead of correcting their behavior they try to bury this insight far from awareness; thus tension increases until it becomes guilt. They then punish themselves through self-sabotage, an efficient selective bungling that, when they finally act, makes them forget or neglect some detail, minimal but just enough to make their efforts useless, cause their projects to flounder, and wreck their dearest illusions. In the area of occupation, they find relating to colleagues more difficult than the work itself. They tend to skimp on both time and energy. They find it very hard to occupy a desk among many in a large office; and, if they cannot avoid it, they take refuge in their masquerade and disconnect from what they feel. They have no capacity for tasks which demand improvisation or circulating easily in relation to the public—like salesman or politician—because contacting strangers feels terrifying unless what the interaction will be like is very clear in advance. As bosses, they retreat rather than confront and prefer to deal with their staff through written notes rather than face to face. Since information is their favorite recourse, they tend to reserve it for themselves as a way of defending their authority. They manipulate others to act for them: if underlings rebel, they order someone else to fire or negotiate with them rather than do it personally. And they have great difficulty culminating important projects. C. Disconnection When their cognitive period arrives, 5SI children enter a dimension where they find themselves naturally self-sufficient. They take refuge in it from their painful intrinsic lack and extrinsic awkwardness. Wholly immersed in

their ideas and fantasies, they may completely lose touch with both their inner impulsive-emotional reality and the external space-time world. Intrinsic steadiness influences the systemic, fostering a tendency to bog down in what they are thinking as they attempt to extract more and more meaning from it. Absorbed in their microscopes, they find it hard to pass from one mental content to another; and, closing their perception to stimuli from the environment, they are oblivious to the new information that constantly emerges as reality flows. They need total certainty about their ideas as an anchor, and this results in a subtle rigidity of thinking that operates by fits and starts, but which is closed to perceiving their surroundings and to the continuous unfolding of life. Clinging to their theories, to them they subordinate the experiential facts, giving rise to interpretations which make them jump to gratuitous conclusions. If others do not agree with their interpretations, they become sarcastic, abrasive, cynical, and insinuate that the others are too stupid to understand. The absolute predominance of the systemic results in a strong superego, centered upon itself, that produces inner perfectionism rather than criticism of the external world. When they felt pressured as children, their potent systemic dimension acknowledged their awkwardness in the extrinsic realm; and, identifying with the demander, they learned to ask too much of themselves and to deem themselves to blame. The outcome is an enormous sense of guilt, accepted and visible, that may have been generated initially by the interjection of guilt for their infantile lack of love, then aggravated by being unable to endure external pressure and by repressing the intrinsic, and then confirmed by reproaches for their space-time ineptitude. This guilt aggravates their sense of inferiority, incompetence, and lack of articulation, generates defensiveness and excessive docility, and, by inhibiting the expression of anger, results in vulnerability to intimidation. Escaping to the intellect, they replace their intense emotions with a mental blueprint of what they should feel. They use analytical knowledge as a substitute for intrinsic experience, until they become disembodied minds, very tense and defensive against any emotional involvement. They abuse abstractions, depersonalize facts and situations by reducing them to abstract symbols. Avoiding the concrete, they classify, order, and symbolize their experiences, focusing all attention on the forest to avoid seeing any concrete trees. Idealizing the objectivity achieved by the ruthless suppression of desire, they exaggerate it until it becomes pathological disassociation: cold, detached, withdrawn, distant, schizoid, at times even agoraphobic and autistic, they become mere witnesses of life, very keen but perfectly uninvolved observers. Disengaging immediately when stress, intimacy, or unforeseen circumstances demand an immediate response, they become catatonic, fetal, and may attempt to become invisible by concentrating attention on a point outside their bodies. Their emotional detachment freezes until it becomes habitual. They can observe terrible events without feeling fear or any impulse to react. They rationalize that desires and intense emotions indicate lack of self-control and, mistaking emotional anesthesia for sublime spiritual detachment, despise feelings as suitable only for inferior people, and take pride in not having them. Fleeing to fantasy, they imagine being special, having a glorious destiny, but in such a way that they want and expect to be recognized and rewarded without having to make any efforts to contribute anything. Their compulsive needs not to get involved, to disconnect, and not to find themselves obligated may be disguised as belief in their own superiority; this trick cannot bring about the satisfaction of obtaining the intimacy for which they intensely yearn. Desperate for the warmth that only emotions supply, painfully empty inside and unable to ask anything from

outside, they devote much time and energy to recovering contact with their own reality. But, since they have centered experience in the mind, they attempt to do it systemically, and fail. Isolated from the exterior and disconnected from the interior, only intellect remains to fill the resulting void. They compulsively accumulate knowledge and have an unquenchable thirst for more and more information and wisdom. This keeps them perennially restless and dissatisfied, always asking and investigating, constantly seeking more books, teachings, teachers, because no hoard of systemic wisdom can compensate for their intrinsicextrinsic deficiency. Since any unexpected event or vigorous demand can frighten them and force them to be conscious of their feelings, willingly or not, they cannot feel secure until they know all the particulars of a situation and can predict all its possibilities. They collect data incessantly about an exterior world, perceived as hostile, before they make decisions and act in it, so much so that solitary study, reflection, and preparation become vices. Yet, systemic proficiency can never replace extrinsic efficacy. They spend life preparing, but never feel ready to involve themselves in the real world. Foreseeing so much makes realty monotonous when it does not bring anything new. Anticipation finally engenders boredom and annoyance. 12. UNSOUND 7SE To the extent that 7SE children lack affection and are constrained to submit to distant, coercive, threatening, or punishing adults, they develop fears of being abandoned, enslaved, or punished; their inborn personality is thus distorted by fear; their smoothness is mutated into blandness and their expansiveness into gluttony. If they are taught an irrational ethical code of behavior that fills them with guilt, their analogical capacity explodes into escapism. A. Gluttony When the distorting impact of the environment occurs mainly in the intrinsic phase of childhood, to the extent that 7SE children do not receive love from their mothers, they become unable to enjoy the experience of a real identity and consequently lack an intimate sense of being. The early submersion of their intrinsic self perpetuates their deficiency and brings them chronic dissatisfaction and frustration, the real cause of which escapes their awareness. Their extrinsic component drives them to project the lack outside, onto the material world; their sensory sharpness leads to attempts to compensate with the enjoyment of physical pleasures. In trying to fill the void they half-perceive by seeking outside what is lacking inside, to cover their deficiency in intimacy with sensual abundance, the quest for being becomes a search for pleasure to the point of shaping them into receptive oral neurotics. While receiving pleasure, they feel loved; but since this substitute can only distract them from their deeper need without really satisfying it, they demand sensory stimulation. Not wanting to postpone enjoyment because its delay is felt as lack of love, they have serious difficulty ceasing any activity which provides it, and become addictive; they find themselves always wanting more, more, and more, with an insatiability scarcely veiled by the apparent fulfillment pleasure brings. Ruled by the passion to suck out the best life can offer, intent on compensating for their inner dearth with pleasure and diversion, they fall into gluttony. The passion for more and more enjoyment reveals their frustration, concealed behind manic enthusiasm, which seeks both to

compensate for their dissatisfaction and keep their frustration unconscious. Supported by social success and a good opinion of themselves, they believe themselves to be favorite scions of the cosmos, naturally entitled to all kinds of satisfaction. They adopt a playboyish attitude, bolstered by hedonistic permissiveness and chronic self-indulgence, which makes them unable to tell themselves "no" or to renounce anything; and they end by devoting themselves to the most conspicuous consumption, always wanting more. The systemic component refines their gluttony, which is not for sheer quantity, but for variegated morsels of nothing but the best, the remarkable, and the extraordinary. The first effect of their craving is a corporal hunger for excitement and stimulation that attaches them to tobacco, alcohol, psychedelics, and other substances that keep them high. Addiction to these and additional excesses eventually takes its toll, making them dissipate, dissolute, degenerated, depraved, and at times senselessly crapulous squanderers who, dining, wining, and wenching, fritter away the family's fortune and end their lives prematurely, spent and hardened by so much excess, but perennially dissatisfied. Their gluttony is not circumscribed to physical pleasure: they want to escape the anxiety of their unconscious frustration by further repressing it and dissolving it in the extrinsic. They want to have fun, distraction, and enjoyment by yielding to all their impulses without setting any limits; they want to attain everything they desire and make whatever happens keep going. Thus arise other addictions: to their own adrenaline, to the swell of physical energy, to the excitement of discovery, to mental acceleration. Even the intellectual activity of explaining can become a narcissistic vice. The extrinsic component of their constitution supplants their intrinsic void, displacing their real identity with a mere image. Since they internalized partly their guilt for the early lack of love, their self-image splits into two: one devalued, leaving them shorn of rights and forcing them to explain exculpatorily all they do, the other overvalued, which, built on intelligence and social charm, entitles them to everything they want, to not having to endure any frustrations. Thus, the routine demands of life appear to them as annoying and disparaging intermissions. They identify with the superior half-image to compensate for the fear derived from the inferior one; and, seeking to substitute applause for their unrecognized need for affection, they fall into a vanity that can expand to boundless narcissistic exhibitionism. Convinced of their own excellence, egocentrically absorbed in themselves, trying to inflate their sense of selfworth with chronic self-indulgence, they want people to adore them—especially interesting people. Instead of listening to those who reflect objective reality, they seek out situations and persons who confirm that they are magnificent. Buttressed with that shining image and with how well they sell it, they exaggerate optimism to the point that, disconnected from reality, it becomes a vice at the opposite pole from pessimism. Then they exhibit a compulsive and seductive happiness maintained at the cost of avoiding and repressing both emotional and physical pain. Simultaneously, and in a schizoid way, while flaunting their fancied superiority, underneath surface appearances they perceive themselves as inferior and feel insecure. Systemic doubt introduces a narcissistic fear of being unmasked and shown to be much less extraordinary than they believe themselves to be. They continually compare themselves to others, trying to gauge whether they are better or worse. B. Blandness

When 7SE children reach the extrinsic stage, if confronted with excessive demands for performance as the price for acceptance, they feel compelled to fake the perfection required of them and, at least up to a point, end up believing their own comedy. Their relation to authority becomes distorted; since their capacity for standing their ground face to face is hampered by their disconnection from intrinsic impulse, they develop an ingratiating style so they can pursue their interests in secret while avoiding direct confrontations. They usually discover that adults in authority are less intelligent than they; and they develop a strategy of slippery words and good reasons, like telling half-truths and diverting attention to other subjects, in order to manipulate powerful grown-ups through intellect. They learn to evade problems by talking. They discover that they can escape from uncomfortable situations by deflecting the other's attention toward alternative topics that are more interesting, thus avoiding confrontations with possibly negative outcomes. That way they defuse all threats: charm is their first line of defense, and activity is their smoke screen. They look so carefree and are so much fun that others do not discover easily that fear propels them to approach people in order to seduce them preventively. They are unable to confront others because any type of violence or even competition turns them off. Bland and weak, they cannot maintain their convictions firmly in the face of a determined opposition. They resort to hypocrisy and to a forced smile to avoid arguments and elude possible dangers. When wronged, they cannot express anger directly because they do not feel strong enough to afford it; so they put on a happy face and seek the comical aspect of the situation, ridiculing and trivializing it. Their inability to compete usually keeps them in subordinate positions. They attempt to compensate for feeling weak by exacerbating their seductive image; and they try to win the good will of others by impressing them to offset with external admiration their lack of self-love. Thus they achieve, without boasting, a global superiority; their softly publicized greatness centers usually on intellect; but it also contains shades of kindness, goodness, honesty, and even sanctity. With a seeming lack of grandiosity and self-promotion, they strive to affirm their superiority in a covert manner that is masked by a non-presumptuous, appreciative, and egalitarian style. "Astonishingly humble like all exceptional persons," they strive to be seen as both superior and modest. And they do it so well that they even convince themselves! Suffering an unrealistic sense of innate superiority, they believe that their inborn natural talents put them above academic studies. Yes, everyone has unique abilities; but they, beloved scions of the Creator, have them all! They pretend to know more than they really do, state with audacious assurance what they merely suppose or imagine, and believe they can turn anyone around in their path by talking. They tend to despise less intelligent people and to embark recklessly on enterprises for which they are not prepared. Spending so much effort dodging unpleasant confrontations makes their weaknesses more evident to themselves, and they try to avoid feeling by lingering in permanent ebullience. They seek peak experiences one after another and try to maintain a high level of stimulation with manifold activities and plenty of chores. They want to be high, emotionally excited, intellectually accelerated, all the time. They want life always to be amusing or at least interesting; and, to achieve that, they plan it. They formulate many secondary alternatives to increase diversion and eliminate boredom and pain, and they schedule manifold exciting activities so that not a moment is left free.

Hyperactive, continuously dashing about, they accelerate and dislocate, doing and saying whatever comes to mind. Afraid of getting bored, they try to increase excitement and stimulation with perpetual motion. They live in perpetual bubbling, always talking, bantering, telling jokes, acting to sustain their image, and ceaselessly seeking to amuse themselves with something new and funny. They move so fast that they leave no time to deal with unpleasant facts, even less to think about what they have done. Dispersed into too many things, they become merely superficial dilettantes who deepen none of them; their attention jumps from one experience to another without giving themselves enough repose to digest anything. They easily make casual commitments to temporary causes or tasks, but they find it very hard to make lasting commitments to enterprises or vocations because permanence would force them to face their present deficiencies, thus shutting out their expectation of an unlimited future. Their extrinsic multipolarity refuses to concentrate on just one thing and master it; they lack the intrinsic monopolarity that could make exclusive commitment possible; fascination with many things masks their fear of devoting themselves to one of them and failing. So they try to keep many options open, and they avoid commitment to a single sustained course of action by introducing detours through more pleasant activities or more interesting subsidiary plans. Rather than persist until a problem is solved, when they do not succeed on the first try, they often just attempt a different approach. Assorted interests offer manifold advantages: they help to avoid boredom, a sense of limitation, and awareness of an inner void. Multiple activities defer commitment and future pain while providing insurance against possible failures: nothing will be disastrous; alternatives always remain. Their variety of interests becomes so absorbing that no energy is left for less manageable questions; even intimate contact is replaced with pleasant chat and superficial generalities. Their incapacity to establish deep relationships and enter into commitments divorces them from a sense of community, and they build a fraudulent one as another facet of their seductive charm. They seem warm but cannot really see others as they are because their own interests absorb them. Many acquaintances, but very few true friends, supply amusement and enable them to avoid upsets; when they get angry, that means the person is really important to them. In organizations, they are not oriented toward authority because they learned at an early age to doubt it. Since they do not feel a clear-cut rebelliousness either, they initially consider authorities just and approach them with seductive smiles, trying to persuade them with their wellarticulated opinions and thus soften their control. If successful, they collaborate willingly, without attempting to share power or even less to usurp it. But if they fail in their seduction, they decide that in spite of his or her power, the authority is less intelligent than they; and they adopt a more diplomatic than opposing attitude of loyal practical obedience together with sarcastic intellectual rebellion. This identifies them as ideological revolutionaries rather than as activists. They would like to equalize authority, to have no one above or below them; they want all to feel equal in order to minimize the possibility of confrontation; they desire to be free agents responsible only for themselves. If their personal freedom is restricted in any way, they become ferociously anti-authoritarian and tend to downplay automatically all petty authorities. C. Escapism To the extent that the ideas and principles learned in childhood restrict their freedom and bring them suffering, 7SE children begin to question them

and, finding they lack inner coherence, rebel against them. Life badly explained looks hostile; the world seems threatening; and they consequently feel a need to understand and foresee all possibilities in order to avoid problems. They learn to defuse their fear—related more to the future than to the present—by escaping into the unlimited richness of their systemicextrinsic imagination. With a rapid intellect focused on the extrinsic, they suffer from the scattering instability that multipolarity entails; they are always mentally putting into words everything that happens and do not listen to what others say because their own thoughts distract them. Their minds keep several parallel lines of thought, for them connected, operating at once; and often one line carries them away from what is being discussed or done. They tend to vagueness in their observations, which results in having difficulty determining if things are really as they seem. Their combination of systemic and extrinsic traits makes them as sensitive to pain as to pleasure; so they avoid, evade, and repress suffering by any means, whether emotional or physical. In order not to feel it, they take refuge in humor and joke about anything that hurts; the more it hurt more they laugh. They use analogy, fantasy, and generalization to escape and divert their attention to mental images to avoid experiencing unpleasant emotions. Finding themselves uncomfortable with persons or in situations that are too serious, pressing, or confrontational, they evade such unpleasant realities by jumping mentally to other places, or by engaging in utopian or futuristic thoughts that are more suggestive than the harshness of present reality. As suggestible dreamers, they invent and relish alternate, safer, and more interesting realities. Then they take their reveries as facts, attaining thus a purely imaginary satisfaction of their desires. Their confusion between imagination and fact, between the possible and the confirmed, constantly immerses them in grandiose plans and utopian schemes. Intoxicated with their fantasies, centered on future possibilities to escape from the coarseness of present reality, they live in them rather than in the here and now. They disconnect from the actual world and cling to one that is imaginary, sweet, and not so frustrating. They savor the anticipated future until it becomes more tangible and real than the bland present existence they prefer not to see; identifying with their plans and projects, they live imaginatively in them instead of in reality. They use planning as an evasion: if schemes are sufficiently juicy and imaginative, they are preferable to the monotony of working. Restless, unable to stay with anything for long, a new and different project enthuses and fascinates them each day. Mutable, contradictory, and paradoxical, systemic alternation zigzags through their multipolar extrinsic dimension in a constant succession of zany extremes. They always consider and preach each momentary infatuation as their definitive plan of life and thus appear before the world as inconsistent, unreliable, erratic, and crazy. Though insisting on an idealized vision of life, they are unable to achieve it because they confuse conceptual models with the reality they symbolize, mistake projects for accomplishments, and confuse possibilities with realizations. Their propensity to change projects, their lack of punctuality, and their tendency to postponement usually deprive them of any effectiveness. When problems arise, their minds accelerate; planning fills their time; efficacy is annulled; and they stubbornly insist on ideas which, though always interesting, are either premature or otherwise impractical. If an idea seems to offer chances for success, they add ramifications and enhancements to it until their attention is diverted from their central insight.

Repeated attempts to transfer experience away from an unsavory reality that they feel unable to change turns their attention to the future, the remote, the imagined, and the beyond. This reinforces their inability to see the gem of perfection always contained in the here and now. They thus impoverish their lives, for awareness of their internal paucity increases with alienation from experiential depth; and the repression of anxiety that this brings about mobilizes their tendency to take refuge in pleasure. In their flight from everything unpleasant they forget all ugly or negative aspects of the past. This hinders learning from life and twists their judgement in a bias toward the positive that precludes accurately evaluating possibilities and makes them stumble repeatedly over the same stone. Though holding on to a belief in systemic codes of behavior, they modify them continuously while adapting to extrinsic circumstances, especially if the codes associate guilt with some of their favorite compensatory strategies. They become opportunists who manage guilt by denying that it exists or has any cause. Utilizing charm not only to seduce but also to manipulate, they seek to satisfy their desires by brain-washing people with their explanations and rationalizations; they attempt to mesmerize others into doing what they want. And they tend to invent stories to avoid failures, confrontations, or reproaches. Sometimes their negation of all moral responsibility crystallizes in a fraudulence that makes them magnificent carnival quacks and accomplished con artists. In seductive complicity with the vices of others, they satisfy their self-interested desire for pleasure. They cover profiteering selfishness with feigned generosity, disguised but effective. Their egotism can also manifest itself in parasitic tendencies, or in believing that they have an absolute right to care and affection. Not wanting to see the ugly, they do not perceive negative possibilities. Thus they tend naively to entangle themselves in commitments that later become unbearable. They gradually develop strategies of integrating and systematizing information about their commitments that include emergency exits and alternative paths. Their repertoire of options and their mental swiftness enable them to contrive escapes from difficult or restrictive circumstances and make them impossible to corner.

Four

LOVE, SEX, AND LOVERS At this point we have examined the typical inclinations and experiences of each type of personality, first as healthy, then as pathological. For the sake of clarity, they were arranged as much as possible by axiological dimensions. In real life, though, the three value components of character intertwine and feed each other back into a quite complex fabric that combines both normal and neurotic behavior. Personality is a highly intricate structure of interdependencies in which each part both influences and is influenced by all other parts; as in the universe, in character, no separation exists. To illustrate, let us devote a few pages to the patterns of conduct most often displayed by each of the nine personalities in the dynamic field of sex, romantic relationships, and living as couples. The pages to follow where a brief account of each type's most common amatory propensities can be found. Book Order

Axiological Order

Enneagram Order

Type

Page

Type

Page

Type

Page

9II 3EE 6SS 8IE 1IS 2EI 4ES 5SI 7SE

153 155 156 158 159 161 163 165 166

9II 8IE 1IS 2EI 3EE 4ES 5SI 7SE 6SS

153 158 159 161 155 163 165 166 156

1IS 2EI 3EE 4ES 5SI 6SS 7SE 8IE 9II

159 161 155 163 165 156 166 158 153

1. 9II in Love Open, receptive, and just, 9II characters focus their attention on the persons they love and want to satisfy all their needs; knowing always by identification what the other wishes allows them to be involved with their loved ones in depth. Not feeling any desire to make their partners change, they confidently allow them to develop at their own rhythm and manner. This total acceptance enables them to respond exactly to what their lovers need and to offer them unconditional consideration and love. Since intrinsic steadiness gives constancy and loyalty to their affection, they build intense and long-lasting personal relationships; but external conformity blends with inner indefiniteness to engender resistance to a definitive commitment. In exchange, if a lover purposefully arouses their enthusiasm and then leaves them, they resent the fraud for many years as virulently as on the first day. When in love, they desire to fuse totally with their lover: forgetting themselves, they center their attention so completely on the other that their identity dissolves in their lover's. The awareness of two separate beings disappears, and the two form a single person. They make the other's interests and priorities their own, never attempting to manipulate, take advantage of, or dominate; to the contrary, their capacity to act energetically to meet

their lover's needs is greater than their capacity to fulfill their own. The lover becomes their reason to live, which their lives previously lacked. They lose so much of their personal point of reference that they have a sense of leaving their own body and becoming the other. Able to describe the feelings of others better than their own, they subordinate themselves completely to their lovers, idealize them, are absorbed in their desires, and in general live through their lovers, who become the source of all their decisions. They allow themselves to be dragged along by a lover's enthusiasms and abdicate their own wishes. They mold themselves completely into what makes the other happy, but then they blame her or him when their joint decision leads to a fiasco. Losing themselves in their lover to the point of not being able to enjoy what they do themselves, and heeding only the pleasure that their partners in love get from what they do generates enormous dependence which eventually transforms into possessiveness. This can be so powerful that it opens the door to terrible attacks of jealousy and despair because the loss of one whom they feel to be part of themselves threatens their very being. The fear of separation deepens their submission: "Please, do not go away, and I'll not oppose anything you want." Yet, uniting with such abnegation makes them feel controlled: they can realize in the middle of a romantic relationship that their work, friends dwelling, clothes, and agenda have been all chosen by the other. Then a desire for autonomy which opposes that of fusing and leads them to resist stolidly anything the other may propose. Without a lover with whom to merge, they feel lost and without meaning. This makes them persist in a spent romantic relationship more by habit than by election; they have great difficulty in ending it because doing so would feel like amputating a piece of themselves. Neither wanting to go on nor to let go, their ambivalence persists for a long time, without saying anything to the lover, hoping that someone will help them to break up, or planning to let the other know what they feel by mail—from a distance, and without confrontation. Meanwhile, seeking to anesthetize themselves, they may indiscriminately establish multiple relations, unable to favor just one. Personality of 9II begins on page 29. Distortions of 9II begin on page 82. 2. 3EE in Love Face to face with the opposite sex, 3EE characters adopt a sexually attractive image and impersonate the corresponding role. Recognition of their physical attractiveness or their sexual potency is taken as proof of their personal value. More aware of appearances than of feelings, they tend to pick lovers by the social status they confer; they are compelled to dance with the most beautiful prospective lover in the hall. They may represent to perfection the role of a sexual prototype without feeling it in the least, can appear to be the paragon of masculinity or femininity while in fact being frigid or gay. Mistaking their performance for themselves, they do not want to be seen any other way; they seek out contacts when their image soars and distance themselves when self-esteem runs low. They subordinate intimacy to work, and when they concentrate on the love relation they understand it as one more task at which they must succeed, as the world understands success, by acting as the world supposes they should act. Their concentration on image, efficacy, and competitiveness can even turn making love into a kind of sexual calisthenics, exempt from any passion. Superb on the first date, they comply perfectly with all the gestures and details of an ideal lover. But their sensitivity to the feelings of their

beloved is poor: they tend to invade the other's privacy and to take power in the relationship. When an emotionally loaded event takes place unexpectedly, they are flabbergasted, do not understand what is going on, and react belatedly because, instead of being connected to their real feelings, they consciously project merely the image of how they believe an emotional person would act. When they display emotion, it is not so much because they feel it as because they presume that feeling it is what is expected. They change their expression to what they suppose a loving person would express, and they say what they suppose a loving person would say. They talk a lot about love but live very little real intimate contact. They may epitomize fitting emotions with all the captivating gestures and nuances that are appropriate, but without feeling anything. At times, while feigning intense sentiments, their heads are far away in their profession; in the middle of an emotional situation their thoughts flee to work so feeling can be avoided. When a sexual relationship is established, they restrict intimacy by engaging in excessive activity. They want to drag their lover into an intense social life, to go out, to do things; they prefer to express love through action. Their family life becomes a series of perfect scenarios: home chores and social activities are jointly carried out according to socially valued standards; but no free time is left for spontaneous interaction. They are much preoccupied with the physical appearance and social achievements of their lover. They can devote themselves to their jobs so much that their lover feels ignored; but, if he or she shows it, having so much to do allows them not to become aware of it. If the relationship undergoes a crisis, they try to determine what has to be done to make it work. At the end of a romantic relationship, the temptation arises to escape and find another lover immediately, in order to avoid the unbearable perception of failure. Personality of 3EE begins on page 34. Distortions of 3EE begin on page 90. 3. 6SS in Love For insecure 6SS personalities in romantic relationships, sexuality always becomes entangled with questions of power and truth. When sexually attracted, they feel threatened because trusting another reminds them too much of their childhood wounds; and it makes them angry to know that they can be hurt again, that another person may hurt them terribly, and that their happiness depends on someone other than themselves. Difficult to seduce, they view all compliments with suspicion and think they are being wooed to be then abandoned, or that too much is expected of them. Since they are compelled to review their own affections, decisions and actions continuously, and are generally very conscious of shortcomings in the character of a prospective lover, unconditional commitment becomes very difficult; thus they initially tend to commit themselves conditionally, or with a term limit. They take a long time to surrender their trust; it happens gradually, a bit at a time, as they confirm again and again that no reasons for suspicion exist. Once confidence is granted, they need to be sure of the other's commitment before committing themselves. When finally they have given themselves over, doubt and fear increase: they find it very hard to believe that their lover is neither lying nor has ulterior intentions. They need that their lovers' commitments be explicit and firm; but when this happens they begin to suspect that the other did not commit him or her self with full awareness of what commitment implies. They proceed to construct complicated hypotheses about what their lover really feels toward them, and they give full credit to their own conclusions without troubling to

check if they are right. Thinking in the abstract, they invalidate all that their lover says; and they conjecture that their beloved is not in touch with her or his real feelings. They question again and again the basic premises of the romantic relationship and, if a quarrel transpires, doubt their lover's commitment; then trust has to be rebuilt again bit by bit. When they consummate, 6SS personalities never seek to dominate, much less to profit from their lover: to the contrary, they feel their lover's achievements as being personally theirs and may put his or her well-being before their own. Needing to give in order to feel confident in a romantic relationship, they are generally ready to make sacrifices to help their lover's projects, and to serve him or her sexually. Willing to work hard and build a pleasant future together, yet always fearing the worst, they are constantly vigilant against possible threats to a romantic relationship. Always ready to accept the failures of their lovers when they admit them, 6SS personalities have no trouble praising their merits and behave toward them the same in public as in private. Always afraid of being betrayed, upon their beloved they project their own feelings: if they love they believe they are being loved; and if they are angry with or feel attracted to some other person, they believe their lover resents them or is having a clandestine romance. This fear translates into an impulse to disassociate from pleasure, to surrender to the dread of being abandoned, to sever the romantic relationship themselves before it just happens, or to split—head, heart, and genitals—into a different relationship. They can accept happiness and sexual pleasure only when they feel that they and their beloved form a tight coalition against the external world, and in such cases their loyalty is extreme. Their marriages tend to last many years in difficult periods they believe that the problem lies with the romantic relationship itself and not with the other and feel a duty to resolve it; they can tolerate highly neurotic behavior in the significant other without demanding a change. If the relationship goes sour, they tend to affix terms to their commitment: "I will endure until my spouse heals" or "until the kids grow up.” Personality of 6SS begins on page 40. Distortions of 6SS begins on page 97. 4. 8IE in Love In 8IE personalities sexual energy is both overflowing and inexhaustible. They consider sex to be one of the main attractions of life and believe that it is natural to follow sexual impulses; they have no qualms about showing their desire and radiate a strong animal magnetism that transmits it. Exceptionally lusty, they do not feel loved if not physically desired; romantic Platonism is not for them. They mix aggression with sex, for they want to possess their lovers completely, in body and soul, to include them in their own field of energy, to insert them under their own skin. Their tendency to indiscretion results often in promiscuity; monogamy is very difficult for them. In their love affairs they seek sex rather than intimacy, which they can only accept in an alliance with someone whose thoughts and wants they know really well. They cannot love anyone who is not strong and sincere enough to be their equal. They use anger to measure the other's mettle and to draw out her or his real feelings, seeking intimacy through combat. Their attraction increases if the other resists energetically but loyally. Their anger mutates into sexual desire, and the battle ends in bed; but, because docility seems to them despicable and boring, their ardor diminishes if the other submits too easily. In steady romantic relationships, they are tough but uncomplicated lovers who never hide their intentions or engage in subtle

strategies of manipulation, their relationships center on the bed, supplemented by doing things together that both enjoy, but with no leeway for romantic moments or psychological discussions. If pressed, they prefer to sleep together, but live apart. When 8EI characters begin to fall in love and their emotionality opens up, a grave conflict appears between their primary defense—attacking—and their hearts that are human and want approval and love. How the lover behaves toward them begins to affect their moods; and, torn between their emotional blossoming and their tendency to negate all amiable feelings, they suffer terribly. Having to consult another awkwardly with their habit of making all decisions by themselves and for themselves, and this makes commitment very hard for them. When they finally make a commitment, after checking out in depth the other's strength and worth and coming to trust their partner as much as themselves, they fuse their lover with themselves in a kind of double self that confronts the rest of the world as one. They express their love as protection rather than as tenderness. They include the other in the security mechanism with which they protect themselves, within their own sphere of vigilance; and they take total control of all aspects of their lives and demand from them as much as they demand from themselves. Their behavior toward their beloved is exactly the same in public and in private. They may tend to discredit her or his opinions and to impose their own whims inconsiderately, and that can foment masochist tendencies in their lovers. Yet, if their significant other becomes depressed, this does not affect their own steadiness; they are able to maintain a stable and constant emotional tone while the other undergoes a crisis. Nevertheless, they can lose patience with exaggerated hysterical emotionalism and either violently force their lover's real feelings to surface, or go out to search for an affair that offers them uncomplicated pleasure. They cannot bear to feel manipulated and need to be told the truth with total accuracy, even if it makes them angry. Suppressing complaints about their egocentrism is not good policy; since they fear being betrayed and equate reserve with treason, if their lover conceals resentment, they feel the energy and either get angry or leave. Personality of 8IE begins on page 45. Distortions of 8IE begin on page 108. 5. 1IS in Love 1IS characters give top priority to ethics; and if—as it often happens—the code to which they pay allegiance proscribes a spontaneous expression of sexuality, a serious conflict arises between their intense intrinsic sexual desires and their strict moral systemic consciences. The lure of the forbidden exacerbates their erotic impulse; their internal judge reinforces its vigilance; and the resulting inner conflict can drive them to obsession. There can be truces in that war, such as drinking sprees or on holidays, when they may compensatorily relax the reins on their repressed impulses. At other times they may resort to rationalizations which hypocritically justify personal exceptions to general moral rules. When conscience achieves a solid victory, they may lose contact with their sexuality so completely that they believe they do not have it. The repressed libidinal energy manifests itself as anxiety or anguish that may evolve into psychosomatic disorders. It is not easy for them to establish a harmonious alliance because they seek a perfect romantic relationship. Since they have difficulty accepting the inevitable coexistence of positive and negative qualities in every person, when they find something good in a lover, they must then devote

themselves to reforming everything else. With their attention to detail, devotion to duty, and tendency to admonishing perfectionism, irritation and arguments easily ensue; they can only find themselves really comfortable with someone else having the same type of personality. When they fall in love, they first place their beloved upon a pedestal. They are so carried away by their lover's positive features that their own inner critic falls silent; they see nothing negative in their lover, only perfection. At the same time, their own failings seem to become graver as intimacy increases. Not believing they can be loved as they are, unable to admit the existence of both good and evil in themselves, they are sure that something will cause a just rejection by the other. Needing to maintain continuous vigilance to hide their own imperfections, they suffer enormous anxiety. When tension reaches a critical level, they feel so deserving of rejection and so convinced that their lover will eventually forsake them that, in preventive defense, they begin to judge the beloved and give him or her frequent scoldings. At times they are so confident of impending abandonment that they sever the relationship themselves to avoid it. If the relationship survives that stage, they begin to feel jealous because systemic doubt, allied with awareness of their own imperfection, forces them to imagine that their lover is interested in someone else. Then they compare themselves continuously with that rival; and unremitting jealousy floods their lives, clouding their minds. This situation provides a clear target for all their pent-up resentment; and they feel universal murderous rage directed equally against the imaginary rival, against their lover for infidelity, and against themselves for feeling anger. Any criticism from their lovers redoubles the intensity of their emotional snare; they begin to watch and spy on their lovers, to judge and connect everything they do, attempting to induce shame and thus force them to behave. Having learned as children that loving means compelling a loved one to behave, they repeat the pattern. They are not aware that the intensity and constancy of their criticisms annoy even more than the criticisms themselves. Since they forbid themselves to be angry, they can only express it when feeling completely secure in a romantic relationship. They think that a lover loves them truly if she or he can endure that unforgivable failing and not forsake them. Personality of 1IS begins on page 50 Distortions of 1IS begin on page 115. 6. 2EI in Love Being incurable romantics, the lives of 2E1 characters do not make any sense to them without a great love who makes them feel special. Having an enormous ability to succeed in being liked by members of the opposite sex, they live with the conviction that they can win the affection of any prospective lover if they use the right approach and apply the proper dose of attention. They generally succeed, and they take pleasure in being able to involve others in intimate conversations, or in making them interrupt what they are doing. They live and experience erotic connection as the feeling that their body is physically attracted by someone important, to whom they surrender their intrinsic self. "Anything you desire, I desire; whatever you want, I want; anything you may fancy sexually, I'll enjoy doing." Applying their empathy to divining their significant other's preferences, fusing with the other, they offer a marvelous form of sexual intimacy. Often, however, attractive images and pleasing actions cover faint sexual feelings; as they present themselves in such a way that the other's sexual fantasies are aroused, they repress their own sexual impulses.

Sometimes they may believe themselves very sexy but derive deeper satisfaction from being accepted, as evidenced by many erotic encounters, than from sexual pleasure itself. Plenty of times they fear genuinely intimate sexual contact, for this would indicate that the self has been sold in order to please; this can be terrifying to someone whose personal sense of security depends on being perceived as one who is deeply and intimately connected. The result in such cases is a tendency to flirt, to try to find someone who gives attention without making very many physical demands. At other times physical surrender is easy, but it is followed by an inability to reach orgasm because genuinely intimate surrender is as difficult as its affectation is easy. Sexual dysfunctions may be manifested as promiscuity or donjuanism, frigidity or impotency, and in homosexual or sado-masochist fantasies. At times, these personalities are terrified by their own deep sexual impulses, especially if they originated when a sexually needy parent desired the child, who could not avoid reacting empathetically. In such cases, children have to suppress their early sexual responses in order to survive emotionally; later, at a deep level of their being, the incestuous sexual feelings never cease. Since they are challenged by seduction through charm, these personalities tend to focus on someone perceived as superior, out of reach, difficult to contact, whose conquest seems initially impossible. An attraction to non-available lovers may lead them into affairs with married persons. They have the ability to get a potential lover to discover their existence; then they insert themselves through the cracks in the life of their quarry and make themselves available whenever he or she may need help. They operate better and more enthusiastically while obstacles to overcome still exist, before the conquest has been consummated. Aspects of their own personality that complement the needs of a lover they initially idealize become predominant in the first stage of a romantic relationship; whole sectors of their previous lives and interests can disappear when their attention focuses completely on their compatibility with what the beloved desires. They change to become the personality the other prefers, lose their personal identity, and identify with their lover's needs until the boundary between them blurs. Then they embroil themselves too much in the relationship, being proud of their own importance in it, and become possessive; with much giving and caring, they become indispensable. They alternately play parental and filial roles in a romantic relationship, involving submissiveness, possessive dependence, and subtle control. They want to become the center of their lover's life; they seek to fuse with it precisely in order to manipulate it, without openly taking power. When the conquest has been completed, the question is no longer how to please, but how to live with, the other. Facets of their own personality initially forgotten—their own repressed intimate needs and desires—begin to emerge; and conflicts arises between their habit of molding themselves to become irresistible and their desire for freedom to do what they really want. Projecting that conflict externally, they feel that the other is controlling them. Earlier, the superficial self surrendered completely, but the real self did not surrender at all. It feels imprisoned and experiences an irrepressible thirst for freedom, which leads to attempts to control rebellion amid hysterical explosions of anger. They then feel a ferocious desire to reactivate the interests of the forgotten self and to take reprisals against the person they consider guilty of its eclipse. In this stage they become demanding and irritable: since they equate loving with doing what pleases the other and being loved with being pleased they feel that if the other does not indulge their desires they are loved; and they can become savagely vengeful without realizing that their

lover may lack their knack for discerning the desires of others. Then they cease all efforts to satisfy the lover's needs, rebel against everything he or she wants, and engage in activities that annoy the lover. "I have given you so much that you owe me fidelity; but, since you don't pay the attention I deserve, I am entitled to find love somewhere else." The battle to win liberation from their lover entails no more freedom or independence than the initial desperate desire for the lover's approval: the other continues to be their point of reference. The conflict continues between the empathic feeling of love and the unconscious resentment and aggression, because when they look the lover in the eyes they become so engrossed that they can spend the rest of their lives either in dependent fusion with the desires of their lover, or convinced they can achieve independence by flattery or service from a lover they control. Sometimes they comprehend this dependence only after a separation has been agreed upon and everything is packed: then they cannot leave the house; for when they must act alone, finding themselves face to face with the world produces terrible anxiety. Personality of 2EI begins on page 54. Distortions of 2EI begin on page 123. 7. 4ES in Love Very romantic and passionate, with soft voices and feline movements, 4ES characters generally seem to be charming and seductive. They are always involved in love affairs, often complicated. Projecting beyond their lack of intrinsic identity, they believe their real selves will appear when they are truly loved; so they live thirsting for a passionate and fulfilling romantic relationship, convinced that when it finally appears their inner turmoil will subside and they will become simple and satisfied persons who, complete and content, will not yearn for anything else. Devoting much time and energy to preparation for that future transcendental encounter, they reserve their fantasy only for it. They feel that the present is not real, just a rehearsal for that future moment in which the authentic self will be awakened by Jove, like the prince imprisoned in the frog. Very passionate in an alternately languorous and intense way, their exquisite sensitivity knows how to understand and take care of all the aesthetic aspects of a romantic relationship: beautiful insinuations, details, clothing. Very attentive to the other’s feelings, they resonate with her or him to the point of knowing when the other is disposed to reason or to make love, or when the opportunity is best to argue or to solve problems. They definitely have the ability to know how the other feels, and what the other's sentiments are toward them, even when both are in different cities or perhaps continents. They enjoy romances at a distance best and they prefer relationships that include frequent separations because it is just as important to them to communicate telepathically with their beloved a distance as physically in her or his presence, and separations and reunions help to increase intensity. If they have no amorous relationship at present, they imagine with tremendous emotion finding one in the future; but in an existing relationship, they need temporary separations that offer opportunities to recall the best moments lived together and to imagine and savor in anticipation their next reunion. When this finally arrives, they are not totally present; after a while they begin to feel uncomfortable, to criticize their lover, to notice his or her failings; they are afraid that real intimacy might spoil the fantasy of a wonderful, precious, authentic, and redeeming romantic relationship. They fear both finding themselves trapped in

a vulgar relationship that may become definitive, and getting close enough to run the risk that the beloved might discover their own hidden flaws and reject them; so they try to distance themselves. When their lovers are no longer near, again they miss them intensely in their imaginations and endeavor to attract them once more. They thus perfect the refined art of building and maintaining a halfhearted intimacy, neither too near nor too far, near enough to wish for more, far enough to see only the best in the other. They manage thus to sustain their own interest, hoping meanwhile that without having to commit themselves fully, the relationship will someday become the great dreamed of romance. Blending sadness for love lost with the anticipation of a future ideal lover is one of the most exquisite hues of melancholy. These personalities become tragic romantics who, though having achieved success and prestige in life' despise it all and constantly sigh for the lost love, the unreachable love, the love still to come, and for an image of happiness that only a love that never arrives could bestow. For the same reason, they attach and cling endlessly to frustrating or humiliating romantic relationships. In these they show themselves helpless unable to take care of themselves, perhaps in an unconscious maneuver to obtain affection through pity. They thus attempt to manipulate the other into being a substitute for the genuine love and recognition that they crave but deny themselves because they feel so undeserving of it. If they suspect that they are going to be abandoned, they contract a sudden illness or enact a theatrical scene of recrimination with threats and promises of suicide, attempting to make the other feel guilty for the suffering they flaunt. When this recourse to histrionics fails, a refined and long lasting vengefulness is likely to arise. Personality of 4ES begins on page 59. Distortions 4ES begin on page 129. 8. 5SI in Love 5SI personalities are afraid of their own feelings, of experiencing the intense emotions they have learned from childhood to repress. Romantic relations sharpen the breach between feeling and disconnecting; so they fall in love very intensely; but becoming aware of it can take a very long time; and they tend to keep it secret. Intimacy refreshes old fears of being seen, reproached, and humiliated; and they restrict it to a well-defined compartment of their time and energy, rationing it to control the dosage—thus they maintain the possibility of an immediate withdrawal, and noninvolvement -is clearly guaranteed. Sex, disconnected from love, is often the least constricted area of their lives; but it is very hard for them to declare their sexual preferences, though they like for others to guess and satisfy them. A spontaneous and unexpected emotional contact can unnerve them; so they may prefer making love once a week but living separately. They do not speak of what they feel. They must go into isolation after each important erotic interaction to ruminate alone upon what they felt. To accept their feelings, they must try to synchronize them with their ideas. They may appear to others as detached, dry, and emotionally cold because they withdraw attention from emotions and mentalize their affections; but that impression is false because later, alone in the privacy and intimacy of their sanctuary, they focus on the person who interests them, mentalize the encounter, and enjoy it by little morsels; they allow themselves to experience much more emotion when recreating the interaction than when they lived it. Their intrinsic component makes them very emotional, enormously

attached to their beloved; but, since they do not show what they feel, someone can become very important to them without having the slightest notion of it. They do not take the initiative; the other has to make all the effort to bring about a romantic alliance. If they think that they are being pressed to make a commitment, they may feel anguished; when committing they do it mentally first, emotionally only later. Surrender is very difficult for them; but when they finally yield, their commitment is long lasting; and, though its expression is always clearly delimited in terms of time and energy, their attachment is intense and even obsessive. They often suffer from jealousy and have difficulty assimilating the loss of someone to whom they once fully surrendered. Capable of feeling very connected in a non-verbal way, they need only minimal contact to keep a romantic relationship alive. They can spend happy afternoons in silence, aware that their beloved is in the house, without needing that a word be said or affection be demonstrated in any way. They never fight for control of a relationship; permissively, they leave a lover ample room to pursue her or his own interests, using these activities as a bridge to the world outside. But, if they smell that they are about to be abandoned, they can become extremely jealous, though it will take them some time to realize it. They take great pains to avoid non-structured situations where intense emotions might arise, especially all types of confrontations. Thus, if a romantic relationship becomes tense, instead of manifesting their annoyance, they isolate themselves, put on a sullen face, and enter into long periods of silence and minimal communication. They can only allow themselves to express displeasure when completely secure in a relationship. They do not like having to escort their lover to public functions, and a dependent lover asphyxiates them; if demonstrations of love are demanded from them, they sourly answer that the beloved should know how much in love they are without their having to repeat "I love you" all the time; and they begin to restrict time spent together. Personality of 5SI begins on page 64. Distortions of 5SI begin on page 137. 9. 7SE in Love 7SE characters live absorbed in their own experiences and enthused by a thousand exciting activities, and they want to do what they like just as much in company as when alone. Their extrinsic multipolar focus and typical fear of concentrating on a single course of action cooperatively induce them to keep all their options open and to plan extras in case one fails. They like to meet many charming persons rather than achieve stability with one who, no matter how marvelous, may end up boring them; they desire to live exciting adventures in which neither of the two becomes dependent. More sensual than sexual or passionate, they enter into romantic seeking to share and enjoy what each of the two has of the extraordinary; but they limit their commitment and avoid binding themselves. They tend to have sundry relations during their lives, always searching for self-sufficient lovers who complement their own interests and enthusiasms, who also consider the world to be a marvelous place, and who can enjoy it with them without imposing restrictions or limitations upon their freedom. If that is not possible, they prefer a friendship, well-defined to provide contact enough to sustain interest, but not so much of it to produce boredom or become stifling. That manner of relating is exciting and allows them to avoid having to discuss the unpleasant aspects of life.

Their fear of commitment often clothes itself in irrational fantasies, like feeling locked in a jail or hospital where the lack of freedom is complete; but, once in love and committed, they are able to work hard to build a common future, which they are sure will be splendid. Meanwhile, they do not want either of the two to miss a single one of the many social, intellectual, and aesthetic possibilities the world presents. Engaging in so many activities tends not to leave enough time for cultivating an authentic intimacy. They superficialize romantic relationships into doing things together and talking about interesting subjects; if a problem arises, they pack their agendas so that no time exists to talk about it; and if any time remains, it will be only ten minutes. They need a lover to support their self-esteem, to listen admiringly to their accounts of how smartly and skillfully they lead their lives; but they feel a tremendous need for independence, for keeping their hands on the rudder of the ship. If a lover attempts to control or manipulate them, they discover it instantly and rebel by withdrawing and becoming evasive or by distracting the other's attention, but rarely by confronting. They need just as much room for their thousand different activities as for relating with whoever attracts their interest at the moment. Flirty, they enjoy exerting their seductiveness because it confirms that they are still sexually attractive. They allow themselves occasional infidelities without remorse, but try to spread these out so that none becomes a passion that induces them to abandon their lover. Conversely, if bored with a lover, rather than breaking off the relationship cleanly, they prefer gradually becoming so obvious in their infidelity that their lover splits. Very playful, they know how to keep the illusion of love alive with manifold activities, intellectual stimulation, and refined sex. They can easily replace negative emotions with something more enjoyable; and they have a splendid ability to elevate the tone of a weakened relation by focusing it on more brilliant things, supplying new interests to share, burying old conflicts, and starting over again. Since they like to help, they may devote time and effort to pep up a sad or depressed lover by attempting to infuse him or her with their optimism and enthusiasm about the unlimited possibilities of existence. Yet, they cannot deal with serious emotional needs or dependence. If a partner in love cannot leave an obsessive pain behind or let go of a resentment, they see it as a limiting drag. If their lovers become too problematic and efforts to straighten them out do not yield fruit before too long, they weep over the relationship if it was good, and go away. In a short time they recover their optimism, operating from which, it does not take them very long to find another love. Personality of 7SE begins on page 70. Distortions of 7SE begin on page 145.

Five

SUMMARY AND FAREWELL

1. In Sum The extrinsic approach presented in this book—considering personality as an entity that can be described and classified by its characteristics—enables those who master the system to discern how their own characters and relations are structured and operate, and even, with some practice in relating physical traits to personality, that of most persons they meet. You can do this, too. I hope that you, knowing that none of your human colleagues is free from the constraints Nature and Nurture conspired to put on them, will find accepting and excusing their idiosyncrasies somewhat easier. You will no longer expect others to perceive, understand, feel, and act as you would but will be able to infer their most likely responses and behaviors. To infer by educated guess, though, is the most you can achieve; since each human being is unique, no system can exactly foresee with total, one-hundred-percent, accuracy how any individual will think, feel, choose, or act. Yet, if natural science, having renounced bipolar illusions of certainty, successfully manages material reality by computing probabilities, any of us can apply the same method to navigate human society. It takes some study, though. If my initial discussion of nine personalities did not offer you a close enough portrait of your own character, maybe my accounts of pathological and amatory propensities did. Very likely, one of the personalities—and at least one of its distortions—reflects your own vital experience with a high degree of approximation. If you belong among the great majority for whom this is true, tripolar thought allows you to become conscious of your natural and nurtural specializations and dispositions to apply certain coping strategies. You can perhaps understand both how your character is structured and to what extent and in what manner its structure was misshapen in childhood; if so, you know your ways. If you belong in the minority who do not see themselves clearly ranked in any of my descriptions, my guess is that your personality contains assorted traits from several types, but none predominate; it is so unique and original that even if I diversified my presentation into twenty-seven models, none would fit it perfectly. Perhaps you are so much evolved that your repertoire of possibilities overflows those typical of any of these types— nothing rare if you have worked long and successfully at self-knowledge and improvement. In such cases life is always a very joyous experience; if your life is not so, it looks like the circumstances surrounding your childhood twisted your innate structure completely, and imposed unusual disharmonies and conflicts on your character. Whichever of these happens to be your case, you can still analyze your personality enneaxiologically if you apply the system in yet a different way instead of the prět-a-porter extrinsic approach presented here that personalities into generic molds, you can try the haute-couture systemic method that studies character as the singular intertwining of nine vectors combined to delineate a complex pattern of frequencies. The formula of each personal cocktail can be easily found by quantifying the similarity of one's

vital experience to each of the nine descriptions. One simple method is to highlight in their descriptions any sentences that apply to your own vital experience, and to measure then the inches thus selected in each; a simple calculation with those figures gives the amount of each ingredient; the same process applied to the distortions reveals its quality. Less simple—but more precise—methods exist. To crown your study, you can even add a third intrinsic approach: watch how your consciousness shifts from one to another of the nine areas. We saw that it makes a constant round of the three dimensions with each moment's experience. Start by remembering if in the past your personality spent some period of time in one of them; then observe how it moves now, visiting all nine areas during the day; your notes will show that it does not wander haphazardly but repeats a pattern as precise and constant as it is complex. Finally, your personality is unique, different, and unrepeatable, as I have stressed again and again, while the system presented here is—like all systems—just a mental construct, a map, clear and close to reality—I hope. But, no matter how exact, a map is always incomplete since it mirrors only some aspects of the terrain covered. More specifically, it is not the mapped country itself, only its symbolic representation. Have you ever tried swimming in the lake on a map? Your mental image of yourself is also a map; and even if it is now an enneaxiological map, it might not coincide exactly with your reality. One can handle tripolar structures with ease and even brilliance and still suffer areas of great unawareness in any of the dimensions or, indeed, in all of them. To reason is one thing, to know oneself a very different thing. When evaluating your own personality you face the enormous mass of the unconscious; behind the small conscious "I" dwells, unsuspected, another which encompasses the totality of the cosmos. All distortions of personality are adaptations for survival that were successful—that is why they became fixed—and perhaps look completely natural to the individual afflicted by them. In such cases, the tripolar layout might facilitate a conscious elicitation of preconscious contents, pointing thus in the direction where totally unconscious material can be uncovered. On the other hand, a detailed examination and a careful consideration of your character might not uncover the key motifs of a Freudian repressed subconscious, though this is no substitute for the personal task of rescuing it. 2. Farewell And now we end. The conceptual system presented in this book is only one section in an immense fresco of collective authorship to which I have merely added some brush-strokes. Where so many have painted before, naming all of them is not possible. Yet, what really matters is not who stands behind a certain bit of understanding, but that your own reason digests and approves it; that is why I have sought simply to give inner coherence to my exposition rather than to bolster it with reputable authorities. If a few personal names illuminated the thread of my discourse, many just as deserving were never mentioned. The observations of human experience and the psychodynamic deductions that cover in empirical flesh the logical skeleton of the system employed here could never be a personal harvest of mine or anyone's: too many of them exist. Some are certainly my harvest from many years of observing and trying to make sense of human personalities; but most were garnered, processed, and put forth—many times with an elegance so fine that looking for a better expression would have been absurd—by one or another of the enneagramic researchers named earlier. To them I must now add my dear friend Babbo Slay,

the expert in subtypes; the many ideas learned from him include the Enneagram and Sheldon's main tenets. I have tried to give order and clarity to my expression, and to balance richness with conciseness to make this book both handy and helpful; but it is up to you to decide if I have succeeded. If by chance you enjoyed the way the ideas are linked in these pages, then tripolar thought is congenial to your mind. In that case, I encourage you—I nearly wrote "urge you"—to start thinking axiologically on your own account. Looking through a three-faceted lens, you will find new and rich sense in your exclusive world. This is a very personal endeavor: only you can understand what only you perceive. Once bipolar illusions of exactness and certainty are left behind, each mind follows its own course. If some day you feel like sharing with the world how it looks from your singular viewpoint, as I do now, go ahead, my reader. Your contribution to the global cooperative of the new consciousness will be useful; many tripolar knots remain to be woven into the growing tapestry of the emerging paradigm. Add as many as you please; just this section on character could use a lot! You will also have to untie some knots. In your mind, reality wears attire designed and cut by your unique perspective. Your version of reality will always be somewhat different from any other's; there definitely will be points at which it will digress from that of any person with whom you need to disagree. On this misty planet, unless we demand that coincidence be total, many other personal perspectives will turn out to be congenial with our own, but if we insist that convergence has to be absolute, not a single one will. As I begin to write this final paragraph after three years of effort, I feel quite pleased: I like what I have written. If you appreciated it, let us give thanks together to everyone mentioned up to now, and to a few others. The exquisite axiotherapist Alfonso Castro—in whose hands the Hartman Value Profile [HVPI is a crystal ball—said: "There must be a relationship between Axiology and the Enneagram; both operate on threes." When she sampled the correlations I have found, Maria Lopez de Asin encouraged me to present all of this in a book. A friend from my early teens, Héctor Lopez, checked the plausibility of its first draft. Its last draft was corrected by another old friend, the former professor at the University of Paris and respected teacher of psychoanalysts, Manuel Garcia-Barroso, who added masterful strokes at strategic points. Each day, peerless Georgina Hernández blessed with her constant support—as wise and efficient as loving—each page of the Spanish original. Charles Sawyer and Taly Slay Sawyer provided me with a cabin in the woods of Northern California, the perfect setting for most of this translation. The Secretary of the Robert S. Hartman Institute for Formal and Applied Axiology, Rem B. Edwards—Lindsay Young Professor of Philosophy at the University of Tennessee in Knoxville-—strained his sweet wisdom and patience repeatedly while ironing out the wrinkles of my translation into English; along the way he smoothed several rails in the tracks of my train of thought. I relished threading into words the garland of ideas capped by this phase of completion.

SOME GOOD BOOKS Since it is impossible to mention all the thinkers who hatched the ideas in this volume, 1 list here some books that the reader will likely find illuminating. Broglie, Louis Compte de. Certitudes et Incertitudes de la Science. Paris: A. Michel, 1966. Edwards, Rem B., and John W. Davis, eds. Forms of Value and Valuation: Theory and Applications. Lanham, Md.: University Press of America, Inc., 1991. Edwards, Rem B. Fonnal Axiology and Its Critics. Amsterdam - Atlanta: Editions Rodopi, 1995. Ferguson, Marilyn. The Aquarian Conspiracy: Personal and Social Transformation in the 1980s. Los Angeles: J. P. Tarcher, Inc., 1980. Forrest, Frank G. ValuemetricsR: The Science of Personal and Professional Ethics. Amsterdam - Atlanta: Editions Rodopi, 1994. Frings-Keyes, Margaret. Emotions and the Enneagram: Working Through Your Shadow Life Script. Muir Beach, Cal.: Molysdatur, 1990. Gleick, James. Chaos: Making a New Science. New York: Viking Penguin Ltd., 1987. Hartman, Robert S. The Structure of Value: Foundations of Scientific Axiology. Carbondale and Edwardsville: Southern Illinois University Press, 1967. Freedom to Live: The Robert Hartman Story. Amsterdam - Atlanta: Editions Rodopi, 1994. Huxley, Aldous. Perennial Philosophy. New York: Harper & Row, 1970. Naranjo, Claudio. Ennea-Type Structures: Self-Analysis for the Seeker. Nevada City, cal.: Gateways/1DHHB, 1990. . Character and Neurosis: An Integrative View. Nevada City, Cal.: Gateways/1DHHB, 1994. Palmer, Helen. The Enneagram: Understanding Yourself and the Others in Your Life. New York: Harper Collins, 1991. Riso, Don Richard. Understanding the Enneagram. Boston: Houghton Mifflin co., 1990. Sheldon, W. H. , and S. S. Stevens. The Varietes of Temperament: A Psychology of Constitutional Differences. New York, Harper & Brothers, 1942. Toffler, Alvin. Future Shock. New York, Bantam Books, 1970. The Third Wave. New York: Morrow, 1980. The Power Shift. New York: Bantam Books, 1990. Wilber, Ken. The Atman Project. Wheaton, Ill.: Theosophical Publishin

APPENDIX: SUMMARY TABLE a concept that sums up the qualities or the distortions of a in a dimension has to suffer from imprecision through To do it for the nine personalities in the three dimensions does the precision of each term, but the general view enriches understanding. 9II 8IE 1IS 2EI 3EE 4ES 5SI ISE 6SS 9II 8IE 1IS 2E1 3EE 4ES ISE 6SSi 6SSe 6SSs Intrinsic Peace Assurance Duty Warmth Adaptability Intensity Detachment Expansion Commitment Intrinsic Indefiniteness Toughness Resentment Dependence Vanity Tragedy Scarcity Gluttony Cowardice Anxiety Counterphobia Characteristics Extrinsic Aplomb Power Perfectionism Service Efficiency Discrimination Isolation

Smoothness Independence Distortions Extrinsic Indolence Tyranny Criticality Manipulation Stress Envy Inefficacy Blandness Submission Rebelliousness Anti-Authoritarianism Systemic Harmony Realism Ethics Romanticism Pragmatism Aestheticism Synthesis Analogy Analysis Systemic Unawareness Materialism Rigidity Disconnection Deceit Fastidiousness Disconnection Escapism Agnosticism Skepticism Fanaticism

ABOUT THE AUTHOR Born 1932 in Las Palmas de Gran Canaria, Canary Islands, Spain, the eldest son of a well-to-do merchant family, Armando Molina has three children and nine grandchildren. An honors student attracted to moral sciences, he completed the study of at La Laguna and Madrid universities. Once his military service in the Spanish Air Force was over, in 1955 he was in the United Kingdom learning English as a requisite step toward an academic career in Sociology when his father's illness forced him back to Gran Canaria. There he served in public office at the town and island levels until he took full charge of the family's assets in 1966. He co-founded a successful company dealing in cruelty-free animal protein dairy products, where he worked as one of its executive directors until retiring in 1986. Squeezing his interest in moral science into his spare time, in 1972 he met Claudio Naranjo during a vacation in Berkeley, California. Through him he discovered the Enneagram and learned about it from one of his earliest interpreters, Babbo Slay. In 1973, also in Berkeley, he studied the early version of the Quadrinity Process and was certified as a practitioner of that efficient therapeutic method by its creator, Bob Hofman. At Hofman's request, in 1974 he translated the material into Spanish, began practicing it, and taught it. Between 1977 and 1979, he did the first Spanish translation of A Course in Miracles. On retirement from business, he spent several months in Berkeley as Naranjo's understudy. In 1987 he returned to Las Palmas where he has given personal counseling and Enneagram workshops. The Hartman Value Profile led him to study Formal Axiology. Its tripolar lens soon revealed a logical structure in the Enneagram of Personalities which, by systematizing that massive harvest of empirical observations and psychodynamic deductions, authenticates the scientific credentials of Formal Axiology. Axiological Characterology was presented first in workshops and then in a book in Spanish titled Como Somos, published in Las Palmas in April 1993. Our Ways: Values and Character is its expanded and updated translation. The author can be contacted at Playa de Las Canteras, 47; 35015 Las Palmas de G.c.; Spain.

ABOUT THE EDITOR B. Edwards received his A.B. degree from Emory University in 1956 where he was elected to Phi Be Graduate Fellow. He received a B.D. from Yale University in 1959 Ph.D. from Emory in 1962. He taught for four years at Jacksonville University in Florida. Since 1966, has been on the Philosophy faculty at The University of Tennessee, Knoxville. He was a University of Tennessee chancellor’s Research Scholar in 1985 and is a Lindsay Young Professor of Humanities, beginning in 1987. He has been a Visiting Professor at Berry college, Rome, Ga. and at Eastern Illinois University, Charleston, Ill. He specializes in Ethical Theory and Medical Ethics, with interests in Ethics in Mental Health Care, Ethics and Animals, and Formal Axiology. As of 1997, he has published twelve books, including Reason and Religion, (New York: Harcourt, 1972 and Lanham, Md.: University Press of America, 1979); Pleasures and Pains: A Theory of Qualitative Hedonism, (Ithaca, N.Y.: Cornell University Press, 1979); BioEthics (with Glenn Graber), (San Diego: Harcourt, 1988), Forms of Value and Valuation: Theory and Applications (with John W. Davis), (Lanham, Md.: University Press of America, 1991); Ethics of Psychiatry, (Buffalo: Prometheus Books, 1997); New Essays on Abortion and Bioethics, (Greenwich, Conn.: JAI Press, 1997); and Ethics, Values, and Alcoholism, (with Wayne Shelton), (Greenwich, Conn.: JAI Press, 1997). Edwards has published over sixty-five articles and reviews, including "Pain Management and the Values of Health Care Providers," in Advances in Pain Research and Therapy, Vol. 11; "Abortion Rights: Why Conservatives are Wrong," in National Forum, Fall 1989; and "Fetz’s Misunderstanding of Formal Axiology," Kriterion, Fall 1996. He is an Associate Editor for the Value Inquiry Book Series, responsible for the Hartman Institute Axiological Studies special series, and Editor of the Advances in Bioethics book series published by JAI press. Edwards has been the President of the Tennessee Philosophical Association (1973-1974), the Society for Philosophy of Religion (1981-1982), and the Southern Society for Philosophy and Psychology (19841985). He is a Charter Member of the R. S. Hartman Institute, has served on its Board of Directors since 1987, and since 1989 has been its SecretaryTreasurer and Program Chairman.