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ICHAZO

Arica Training

Ego-Resent - Anxiety - Worrying about not being perfect

NARANJO

27 characters in search of being

? Anger manifests itself in dierent styles, depending on the subtype: in the social, as well

as in the conservative, Anger underlies a reactive formation that transforms it into

imperturbability or benevolence.

? And if we want to explain the contrast between a conservational one - who, as we shall

see, is the perfectionist proper, in view of his chronic awareness of his imperfections,

which leads him to perfect himself -, and the social one - who already feels perfect and

therefore it can make serious mistakes?, we must go back to the need for superiority, by

virtue of which the social adopt the position of impeccable and perfect.

? I would say that by lowering the intensity of the sexual instinctive sphere, the other two

instincts would have been balanced, especially the conservational one (the most decient

in me), and in the process I have been linked more with the emotional. I could describe

my feeling as if the strong energetic potential of the will has risen to the heart,

permeating all other spheres from that tenderness of heart that I know I have.

? When considering enneatype three in a panoramic way, we are struck by its social and

sexual manifestations. But when we meet people of the conservative E3 type, we cannot

exactly say that we are dealing with a third type of vanity, because just as the proud of

the conservative subtype do not seem proud, the vain of conservation do not seem visibly

vain to us either -and I have come to characterize them as countervailing, using a

language analogous to that of psychoanalysis when it introduced the notion of the

?counterphobic character, which hides its fear through visibly audacious attitudes.

Over the years I have found that the same is true in the case of conservation of each of

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the passions. In E1, for example, the fact that he does not seem angry and that he masks

his anger while defending himself behind benevolent attitudes is striking. The case of

the conservative E3, which seems not very vain, resembles that of someone who is so

determined to be a good person (that is, to follow the perfect or ideal model of the good

mother, the good housewife, etc.) such a way translates into an implicit taboo on vanity.

Therefore, it can be difficult for an inexperienced person to recognize a conservation E3,

who could be confused with an E1 or other traits.

E1 Conservation (Self-Preservation) ? Worry

Ichazo called anguish to the passion characteristic of the one conservation. However, he

preferred to use the word worry. It could be said, in fact, that in this type of person concern is a

real passion. And it's not just behavior that can be described as worrying too much ? or even

feeling a need to worry ? but they worry about things that are okay, and sometimes spoil what

they touch by trying to x what doesn't need xing. This need to worry can be understood as an

exaggerated need for foresight and to have everything under control, in turn motivated by a fear

that its survival or conservation will be threatened.

In reality, the image he has of himself is that of being too imperfect and that is why his activity

becomes a constant and obsessive improvement of himself. His anger, on the other hand, hides

behind a friendly benevolence and an attitude of service that does not allow his anger and

resentment to show through. That is, it transforms his anger into goodwill.

The transformation in the conservation E1 by Lluís Serra

?It is not difficult to conceive that questioning can be more creative than sticking to answers made in

advance. The iconoclastic posture rejects symbols and seeks the source of meaning beyond form. If

moderate iconoclastic posture can be healthy even in the face of valid solutions, how much more so

in the

face of pseudo-solutions to which we cling in order to continue sleeping peacefully? Aer all, all the

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values we originally loved emerge from doubt, searching, and even despair. The water that

quenched the

thirst of our ancestors may not be the water we need today, it must be found again every time and it

cannot be stored.?

Claudio Naranjo, ?La única búsqueda?, page 13

Perfection, constituting a mechanical search, is a trap that prevents achieving just what is sought.

The

anger of E1 conservation, being so controlled and repressed, oen goes unnoticed. Reaction control

favors this lack of self-awareness. The fundamental question points to how to stop being trapped in

the

circle and in the egoic script, in other words, how to wake up and how not to ?continue to sleep

peacefully.

The E1 conservation believes it is in the right process of transformation. Their eagerness to

improve and their eort to improve themselves seem to contain strong doses of awareness.

More so. His choice for the fulllment of duty to the detriment of pleasure makes him believe

that he is on the right path. His awareness of the ideal, the sacrice to achieve it, the internal

judge who continually dictates the good and the bad, the sense of guilt that accompanies him,

make us think that he has everything in his favor. This is the trap that obnubilates

consciousness and prevents it from realizing things. Perfectionism and anger linked to it are

mechanical responses, pre-established scripts. There is no freedom but inexibility. There is no

love but correction. There is no consciousness but control. There is no essence but ego. How can

he have spent all his energies in favor of the wrong cause? If perfection is not worthy of seeking

itself, there is no salvation possible. If worry and anguish, which have been the thermometers

that have marked the temperature of commitment to personal improvement, do not work, what

other alternative ts. Oviparous animals need to break the eggshell to live their life and fully

develop. The shell of the ego, the egoic circle, like the circle of the Yezids of Gurdjief, has to be

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broken. Therefore, the rst step of transformation involves awakening, becoming aware of egoic

mechanisms, unleashing the tows that keep the person trapped in his existential script. But how

does this change, this awareness, this awakening occur?

Awakening is traumatic. The habit of always wanting to be right and the systematic rejection of

reality, which does not conform to the ideal pattern of perfection, hinder the recognition of their

own mechanism. When it occurs, the earth under one's feet opens up and one is swallowed up

by the abyss of annihilation. On the other hand, if the awakening causes trauma, the trauma

causes the awakening. An existential crisis, a love breakup, an economic crash, a job failure, the

sinking into despair, an experience of the limit serve to shake the ego. Control of the situation is

lost, personal demand does not yield returns, eort is inoperative. Faced with the impossibility

of managing one's own conict, we must open the doors of trust in others, knowing that a

teacher and a therapist will be able to help, without being perfect, an approach that implies a

more difficult renunciation than it seems. Let yourself be driven: ?When you were young you

yourself would stick and go where you wanted, but in your old age you will open your arms and

another will gird you to lead you where you do not want. Renunciation as a path of freedom.

Give up perfection as a way to reach it.

Thus the paradox of transformation is elaborated. ?If the grain of wheat does not die, it cannot

bear fruit. To achieve the security of conservation, all security must be lost. When there is

nothing else to lose, the worry is diluted and the anguish disappears. Going down to hell is the

rst step. For the elevator of the essence to rise, the counterweight of the ego has to descend to

the bottom. Everything falls apart. The greatest achievements are valued as insignicant. Thus

he will begin to regain his sight, because the anger blinds. The purgatory of anger that Dante

describes is being blinded by smoke. In this way, ?I couldn't even open my eyes. The path of

consciousness begins. The difficulties for the awakening to be prolonged in a continuous work

are found in the perfectionism and concern that keep the mind engaged in the eort for virtue.

There can be no metanoia (conversion) without descending into the world of feelings and

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instincts.

I retrieve a fragment of my personal notes:

?The image I have used to describe this situation focuses on my inner castle. During my life I have

toured

the dierent dependencies from the ground oor to the attic. I have moved comfortably through them,

which represent the realm of control and dominance. But, one way or another, I shied away from

going

down to the basements where I know the dogs and dragons are. It is time to face them, to look them

in the

face and to dialogue with them. Having them hidden, repressed, can only cause me trouble. Talking

to

them has its risks: they can scratch me, bite me, throw themselves at me. The fear of losing

something or

even discovering them has prevented me from going down to the basements. With therapy, I have

tried to

visit these forbidden rooms or of which I had not crossed the threshold. There have been very hard

times,

in which I have experienced fear and anguish. I have spoken to the rabid dogs in the underground of

the

castle. I've been bitten at some point, but now we know where we all are.?

A few words of Friedrich Nietzsche come to mind: ?Everyone who has built a new heaven has

obtained the strength for it in his own hell.

The Transformation

?When the spiritual being is born, the carnal being knows that he is doomed to die sooner or later,

and

that does not make him very happy; but at the level of the individual's consciousness there can be

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no

greater happiness than that of the immediate moment following metanoia (change of mind or

?conversion?, in the deepest sense of the word). The individual condition of that time can be

characterized by spiritual drunkenness and great happiness, which is certainly congruent with the

moment of a rebirth. Not many go that far, as the aforementioned implies: many people seek rebirth

to

the spirit, but ?few are the chosen ones?.?

Claudio Naranjo, ?Cantos del despertar?, page 59

The set: a fundamental change

We live in a society where there are many changes, some expected, others feared. Stable

situations have little place. It seeks to change oors, employment... even, sometimes, as a couple

aer a crisis of coexistence. Not every change is better, as one can get worse, but you oen have

to take risks if there is an inner and deep need to respond to the concerns that spring up in each

person's heart.

Is a fundamental change in the relationship between essence and personality possible? Should our

job be

to eliminate the personality so that the essence ourishes? How do we become aware of our

personality?

Nicoll states, ?Essence can only grow through the ever-increasing awareness of personality and the

slow

and gradual discovery of what personality is in a person. (?Psychological Commentaries on the

Teachings of Gurdjie and Ouspensky?, volume 4, page 235).

To answer these questions, I turn to a text from the Gospel of St. Luke (5:17-26):

?One day I was teaching, there were some Pharisees and doctors of the law who had come from all

the

peoples of Galilee and Judea, and from Jerusalem. The power of the Lord caused him to work

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healings. 18

In this, some men brought a paralytic on a stretcher and tried to introduce him, to put him in front of

him. 19 But nding nowhere to put him, because of the crowd, they went up to the roof, lowered him

with

the stretcher through the tiles, and put him in the middle, before Jesus. 20 Seeing their faith, Jesus

said,

?Man, your sins are forgiven.? 21 The scribes and Pharisees began to think, ?Who is this, who says

blasphemies? Who can forgive sins but Only God?? 22 Knowing their thoughts, Jesus said to them,

?What

are you thinking in your hearts? 23 Which is easier, to say, ?Your sins are forgiven,? or to say, ?Get

up

and walk?? 24 For that you may know that the Son of man has in his closeness the power to forgive

sins,"

he said to the paralytic, ?To you I say, get up, take up your stretcher and go home.? 25 And

instantly,

rising before them, he took the stretcher on which he lay and went home, glorifying God. 26

Astonishment

took hold of all, and they gloried God. And full of fear, they said, ?Today we've seen incredible

things.??

Our protagonist is a paralytic who is lying on a stretcher and who needs others to go from one

place to another. It is not autonomous. It does not stand on its own. It always depends on others.

But he has four very positive things: a) he is aware of his illness, of his paralysis; b) wishes to

overcome it; c) he has a group of friends who are committed to helping him in the improvement

he is looking for and who will do everything possible to get it; and d) seek in the source of life, in

Jesus, the solution to his problems.

Every fundamental change usually involves a price and a job, in the Gurdjiean sense of the

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term. He wants to get to Jesus but the crowd prevents him. There is not enough space to

circulate. Change requires personal commitment and not getting lost in the crowd. He does not

shy away from the difficulty or abandon his eorts. With imagination and audacity, he does the

unthinkable: they climb the roof and from there they hang him before Jesus through the tiles.

Inner work is woven of creativity and dedication.

Spiritual adventure requires getting in touch with the divine. Jesus oers her the key to

initiating fundamental change: the forgiveness of sins. Sin is to stop acting on the impulses of

love and therefore generates paralysis. Forgiveness implies the humble acceptance of one's own

mistakes, one's weaknesses, and one's own fragility. Inner change has as its starting point

humility and the renunciation of apparent greatness. Jesus oers her forgiveness because she

discovers in the paralytic and in his friends a great faith. They have done a great job and have

overcome difficulties because they believe that paralysis is not the best state for man. They want

to evolve.

The word of Jesus announces the fundamental change: ?I say to you, get up, pick up your

stretcher and go home. In this text, there is a surprising fact: why does he tell her to take his

stretcher? Even now that he's healthy he can't do without her? The stretcher is the personality

and the paralytic is the essence. The stretcher carried the paralytic because the personality

governed the essence, an essence that was not very vital and paralyzed. With healing, man

carries the stretcher, because the essence governs the personality. You should not do without it

but carry it on it. The paralytic recovers his autonomy, his freedom of movement and can go

home, that is, he no longer depends on the expectations of others but begins to live from the

memory of himself. Being at home means connecting with self-awareness.

The Gospel narrative continues: ?And instantly, rising before them, he took the stretcher on

which he lay and went home, glorifying God. There is no delay, no doubt, no postponement: It

gets going instantly and in front of people. He does just as Jesus tells him, but he goes beyond

taking the stretcher and going home: he glories God. The relationship with God allows the

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essence to unfold its enormous possibilities. We are not going to eliminate our ego. We are only

going to take away the scepter and the power over our essence, which the personality will serve

from now on.

The script

An E1 conservation woman comments on a statement by Claudio that says, ?E1 pushes the

river and does not rely on the natural rhythms of life.

?This phrase of Claudio, says the woman, ?hit me a lot in SAT 1, it hit me like a slap in the

face, with all the force of truth, I perceived the entity, the monstrosity, the madness of my

continuous eort, of forcing myself, situations, others. Eort, control and inability to trust

myself to organismic self-regulation, to the natural rhythms of the body: inspiration-expiration,

hunger-satiety, tiredness-rest, commitment-fun, expansion-contraction, lightness-heaviness.

Cariy Simón sings in ?Working girl? the song ?Let the river run?. Let the river ow. That's what

it's all about. The transformation, once the rupture of the circle has been eected, which implies

the awakening and sinking of the egoic constructions, acquires some proles of liberation.

The image of pushing the river reects the ego of E1 very well:

?I am convinced that it is necessary to intervene on the river, request it, push it, criticize it

because it is delayed, because it does not follow the channel that I indicate, it does not obey me,

it could do more and better, not waste time, not be distracted, but focus on its task which is to

reach the sea, soon and well, in the best way, without errors. If it continues like this it will not

arrive, any other river will arrive rst than him, and he will play a bad role, in any case he cannot

aord to reach the sea according to his rhythms, it is not fair, it constitutes a lack of respect for

those who work hard, and he does not grant little or nothing to himself. If I do not push it, who

knows where the river will end up, it will be lost in a thousand twists and turns, it will lose its

strength and its importance, the sea will not want it anymore if it arrives late...

Let the river run... Let the river ow. There is no need to do anything. The river will reach the

sea. Before melting into the maritime waters, it will trace more or less meanders, jump perhaps

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spectacular heights becoming splendid waterfalls, describe a short or endless trajectory, join the

origin of the source with the end of the sea. No rush but no pauses. Sure of his arrival, convinced

that nothing needs to be forced.

The river does not need any push. It is enough that it is respected to fulll its mission. Seeing

things from this perspective deactivates in E1 his perfectionism, his desire for control, his level

of demand and opens horizons of freedom and confidence in life. Worrying about the river

reaching the sea no longer makes sense. Hence the virtuous eects of personal transformation:

acceptance and serenity, which are the essential qualities of the higher emotional center of the

angry.

Acceptance points to virtue as opposed to anger. It is about opening oneself to reality, to the

dynamics of things, to not wanting to force events, to accept oneself and the rhythm of life. It

involves the loss of exaggerated control and worry. The infantile desire for omnipotence gives

way to the acceptance of reality, without the need to manipulate it or simply subject it to one's

own canons. Thus the implacable judge, the chronic controller, the unredeemed perfectionist is

deactivated. Things are like that. It takes much more energy and virtue to accept reality than to

change it, without forgetting that acceptance is the rst step of profound transformation,

because there is no deep metamorphosis that does not arise from love. What a break for the

obsessive E1 to know that the river will reach the sea without pushing it! ?To get carried away

is to temporarily lose one's roots. Not to do so is to lose them forever (Kierkegaard), what is the

point of worrying about something that is not up to me? If it is a problem, it is solved. If it is

impossible, it is accepted.

Serenity also points to virtue as opposed to anger. Understood as overcoming the (self-) critical

attitude and how to let events ow without intervening in them. It implies the attitude of

relativizing things, events, results. Perfection can have many faces and many levels. It can be

like that in another way. Worry then loses consistency as well as the xations that fuel

perfectionism. Emotions, little by little, are transformed. From anger and anger one passes to

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acceptance and serenity.

Awareness and the expression of anger acquire new proles. He does not refuse but becomes

aware of it: he expresses himself without the need to maintain a patina of kindness and

correction: ?I express more clearly my anger, what makes me angry, annoying, my helplessness.

Therefore, I also express more my pain, my insecurity, my shame, my fragility, my fear, gaining

in humanity.

Educational or moralizing techniques are not used as subterfuges to give a successful way out of

an unspeakable anger. No just causes are sought to justify an anger that erupts within. When

anger appears, the mechanical response is to take action. On the other hand, the conscious ?

and therefore transformative ? response is to face the feeling, to see where it comes from, to

express it if possible, to tame it perhaps. This avoids the trap of wanting to transform the world

and others without facing oneself. The result is a serene and condent attitude. Connecting

with one's own anger leads to connecting also with one's own needs, which the E1 conservation

tends to postpone its satisfaction. Unattended needs generate anger and resentment. They

translate the

groan of the neglected and abandoned inner child. It is enough to be loved. Perfectionism, the

mask of goodness, correction, are false currency to get a love that, if bought, is prostitution.

An indicator of transformation is the uidity and spontaneity of feelings, which thus cease to

interfere with personal development. It involves being more condent in yourself, letting go,

and decreasing control behaviors. The conquest of perfection is not the goal, so by deactivating

the control mechanisms feelings can arise more naturally: ?I express more my love, my

aection and my sweetness: I am more playful and cuddly, I use contact more to communicate,

laughter and joy, I am fresher and less serious.

Perfection no longer polarizes vital energies and this change translates into greater sensitivity

and attention to others. It no longer matters so much that the other person conforms to the

pattern of good person that the E i has worked out but that serene acceptance of his reality and

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confidence in his possibilities prevails. There is no judgment but appreciation.

The action ceases to be an escape so as not to have to face uncomfortable feelings or instincts,

as well as the price to pay, through a hard and sustained eort, to achieve perfection. Emptiness,

loneliness, silence, generate worry and anguish. Acting is the way to disconnect from these

realities. E1, as it undergoes transformation, modulates its action: ?I worry less, I worry more

and I get more and more restless every day: leaving myself in peace and leaving the other and

the world in peace.

Little by little, it nds meaning in previously ignored realities: ?I can spend more time in

silence without doing anything or doing anything: in contact with myself. Meditation, retreat,

silence... they begin to be possible.

The transformation is also shown in the decriminalization of instinctive life and in the opening

to pleasure. The worried and anxious optics of E1 conservation makes him think that this

decriminalization throws him into the hands of taboo and the forbidden, as if the enjoyment of

life did not have many gradations. It is handled in an insane polarity: between repression and

taboo. Perhaps the taboo is, in some cases, the door to destroy repression, but little by little he

learns to enjoy a walk, to listen to music, to contemplate nature, to chat with a friend, to share

feelings: ?I feel freer to live in the present, to enjoy the little things of each instinct, to feel

myself and to be in relationship with others. This helps me calm my mind, helps me feel alive

and in a good mood." It leaves behind the fact of being very oneself, of depriving oneself of

many pleasures that are healthy (holidays, rest, a good massage, body care ...). Duty is present,

but it is not always imposed at the expense of pleasure, which ceases to be a threat, a risk of lack

of control, an expression of chaos and immorality. The performance, the self-demand, the desire

to excel... they are placed in place, but they stop polarizing all energies, not even the main ones.

However, the neurotic tic of E1 conservation struggles to maintain its dominance, to put things

in their place, to recover the order of things. Two steps forward and one step back remains a

path of transformation and progress.

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These changes have an impact on social relations and on the valuation of reality: ?I am more

respectful, tolerant and exible: my angle of vision is wider and I have more perspective than

before (before everything seemed to be on one plane, as if reality were at), now I t much,

much, much, although not always everything seems good to me, either I take it well, or I

understand it, but I welcome it and it ts me: they are possibilities of the whole. People matter

more than the rules of the game. Do not push the river but enjoy its waters. Not to orient it but

to contemplate its layout. So also with others. Stop being a potter. In any case, be mud,

moldable, exible, uid. Rigidity is then meaningless. The means (perfection) to achieve love has

become an end. Thus it moves to the most important goal of life, love, for the sake of

recognition. This existential mutilation cannot be lived without anger, without resentment,

without worry, without anguish. Transformation is about putting love at the center.

Here are some means that the E1 conservation considers useful to become more aware of the

dominant passion:

?Personal therapy, SAT, silence, meditation, keeping a journal, the study of character through

the enneagram, regressions, working with crazy ideas, therapeutic theater, gestalt training... To

heal the dominant passion, it is highlighted: ?to have learned to recognize my needs, which are

hidden behind anger, and to have progressively learned to express it; take the risk of expressing

anger without fearing that the relationship with the other will suer a fatal disturbance that

causes me to be rejected; have an appreciative and serene attitude of myself, of my failures and

my successes, and of the other; nding perfection in the unsuspected; let go and let myself go,

accept things even if I don't always understand them.

More indicators of transformation:

?Facing my reality in a complete way (entering the basements), greater awareness of myself,

deactivating some need (aective, sexual) and increasing detachment, a greater sense of my

fragility (if I play, admitting defeat or victory), dialoguing with inner fears (relationship, losing

security ...), letting the dominant passion emerge (anger: in aversion or anger there is an

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unsatised need of mine. I can think that the need of the other is more important than mine),

greater capacity for enjoyment and pleasure, more spontaneous spiritual sense, owing from

within.

The E1 values as traits of its optimal state:

?Not striving to be loved, listening to and respecting my needs and those of the other, feeling

tolerance towards what is, not so much demand for perfection, not seeing rejection (aggressive

intention) in the other, trust towards life (in the good of life), losing fear, letting myself be

spontaneous, abandoning emotional control, owing, being creative, abandon the norm, accept

reality, things are as they are, value things themselves without comparing them, connect with

my own needs and with what I want, give myself the permission to enjoy, to ask, to

show myself, trust and dialogue with the forces of instinct, read anger as one more need without

expressing, without covering, relativize the solutions, there is not only one.

The transformation is carried out in phases. Follow a process. There may be times when

qualitative leaps occur, but the itinerary has a line of continuity. St. John of the Cross establishes

the purgative way, the illuminative way and the unitive way. Purging the ego, trying to tear o

the characteristic inlays that occur in the true self, involves hard and ascetic work. The changes

seem imperceptible. The angry, in Dante's words, "could not continue to open his eyes." The

smoke symbolizes that anger obfuscates the understanding that prevents discernment between

good and evil. Being blind with anger, the role of the guide is essential: "Like the blind man who

goes aer his guide so that he does not get lost or stumble on any obstacle, or maybe die." This

phase requires letting yourself arrive, letting yourself be driven, leaving control. Ei's response

may be, "By my faith, I promise you that I will do what you ask of me." However, doubts erupt

inside.

The illuminative phase is also described by Dante: ?How, when the wet and thick values are

already dispersed, the sphere of the sun enters through them faintly. When the anger is diluted,

the vision recovers until it reaches great intensity: ?A light hurt my eyes, much greater than

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what is customary. In the fog, there is a worry about a bad step, about inadvertently falling into

the abyss, about harming yourself by not recognizing the obstacles. In the light, serenity arises,

but in every new stage new risks occur. The dominant passion is like a virus in mutation. It

metamorphoses and takes on other subtle forms that again escape from the person's

consciousness. The satisfaction of reaching this new promontory, aer the purgative process,

increases the vision of one's own mistakes, of one's own imperfections, which are now known

and conscious. The eect is worked, but the causal root is deep. Still, the angry tic, like an

autopilot, is the rst reaction. One wishes that progress had been made to stop feeling the

anger, but the transformation does not annul it but shows constructive ways of living it. You

learn to live with anger.

The unitive phase opens new horizons: ?The last rays of which the night goes aer were

already so high that the stars appeared around (Dante). The thousand fragments of the person

are called to integrate. The beatitude of the peaceful is heard, who are without bad anger. The

starlight is magnicent but can only be seen if there is a lot of darkness. Darkness returns, but

it's not like at the beginning. Therefore, you can go ?in the dark and safe. The next circle will

be the acedia, because the night can be a return to unconsciousness, believing that everything is

already achieved, or the challenge to a greater consciousness and a state of greater vigilance.

The essence takes over the person and the ego, without disappearing, is subordinated, not

without struggles or new attempts to take control of the situation. The E1 conservation has been

wounded by perfection. Wanting to obtain it egoically constitutes its ruin. His problem is that

he does not focus it well, because he has dispossessed her of his soul. It is not so much a

conquest as a gi. St. John of the Cross expresses this ailment: ?Who will be able to heal me?

The light of the essence in God: "Extinguish my anger, for none is enough to undo it, and see my

eyes, for you

are the light of them, and only for you I want to have them. The key is that: ?I no longer keep

cattle, nor do I already have another trade, which is only in loving my exercise. The priority of

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conservation, of concern, of anguish is abandoned: ?I no longer keep livestock. Perfection is

discovered in love: ?only in loving is my exercise.

Essays on the Psychology of the Enneatypes

? Conservation: Worry, or compulsive self-perfection.

? Anger in the Conservation: Assertiveness, in this case, is justied through good conduct:

a "virtue" that could not be claimed without a corresponding self-demand.

Dramatis Personae

? In animal symbolism we can roughly say that the wrathful (strong, but somewhat blind,

like anger itself) are the bulls, only that when dierentiating the subtypes it would be

more accurate to say that, while the sexual Ei is the most aggressive and resembles In

relation to the bull, the conservation Ei resembles a cow or an ox, which has been

domesticated through castration, and the social Ei an eagle, as suggested by its

morphology, as can be seen in the corresponding cartoon by Roberta Ranalli.

? According to proto-analytic theory, the dierence between these subtypes relates to

what happens when the main passion force, in this case anger, invades predominantly

the realm of self-preservation, sexuality, or social life; We are therefore talking about

three instinctive variants of perfectionism and the specific characteristics that anger

acquires in each of these three areas.

? E1 conservation. Ichazo called the distinctive passion of this earnest and well-intentioned

character 'anguish', but it's not E6 angst, but the kind we usually call worry. We can say

that the E1 is a preoccupied person, or that he is moved by an excessive impulse to make

sure that he does things right?and this is carried out by a person we call obsessive.

Anger is expressed in the eld of conservation as an assertiveness that, in order to

manifest itself, must be justied according to socially shared criteria and, also, through

one's own good conduct. One must be virtuous to be able to judge others, but such virtue

implies self-demand.

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The CONSERVATION: A CONCERNED

? This character type is one in which perfectionism is more inwardly oriented, thus taking

the form of a passion for self-improvement that strikes us as highly virtuous, but which

we may come to understand as implicitly hypocritical 'reactive formation'. Although he

is a wrathful type, it is a counter-passional subtype in which the person not only forbids

anger, but is unaware of it, and deludes himself into identifying with the more virtuous

part of his personality. This is what makes the human type in question suggest us not so

much a bull with its potential for danger, but rather a kind cow that nourishes us. These

are kind, friendly, well-intentioned people who tend to hurt themselves too much

through their own demands.

? The conservation variant of anger could be described as counter-anger, in that it is the

personality form in which anger is most repressed; but it is not only repressed, but also

masked by contrary attitudes, through the rst of the defense mechanisms that Freud

described: the 'reactive formation', through whose operation an impulse is removed from

consciousness by the semblance of its opposite. Thus, sexuality becomes puritanism or a

repressive spirit, selshness disguises itself as false generosity, and aggression

hypocritically masks itself behind kind and well-intentioned behavior.

? It is the case that one of the best modern lms with a leading man The Conservationist,

What Remains of the Day, is also one that revolves around a butler.) This character is

consistent with such a profession, since it is a person who is not only active and helpful,

but also given to organizing and carrying out precise tasks, as well as complying with the

rules of some authority, although too willing to vassalage or to the rigidity with which it

adheres to pre-established canons. In the case of Malvolio, we nd once again a person

who behaves towards his superiors like an excellent servant and at the same time

exercises a passion to command those of lower rank in the palace hierarchy, who do not

want him because of his excessive superiority and little sympathy. Puritan, Ana calls

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him, the countess's servant, and nowadays we would say that, more than a Puritan

(because he lacks the associated ideals), he is a killjoy.

? Samuel Johnson. Finally, if we are looking for an Ei of conservation among writers, I

think the most characteristic and representative of them is Samuel Johnson, better

known simply as Dr. Johnson, who, in his last years of life, achieved such a celebrity in

England unequaled (and whose inuence on English language and literature has been

enduring).

? To understand conservation through cinematographic examples, I can recommend the

gure of the butler in What Remains of the Day (James Ivory, 1993), and also in a lm

called The Butler (Lee Daniels, 2013), but I will focus on the lm version of Pantaleon

and the visitors from 1975.

? In the next scene, she already understands that her job will be to organize a clandestine

group of prostitutes to appease the sexual needs of the army and thus, indirectly, solve

the problem of rape. Surely, anyone who has followed the lm so far will understand how

far Pantoja is from feeling competent for such a task, and whoever has grasped that it is

an excessively decent and well-behaved El of conservation will understand it much more.

This discrepancy between his repressive personality and the mission entrusted to him

will reect, through the development of the work, an implicit representation of the

hypocrisy of this character who only knows how to talk about virtue and never does

anything wrong.

? Unlike the conservation Ei, for whom the defense mechanism is what psychoanalysis

calls 'reactive formation', in which one can speak of concealment of anger aer a series

of contrary manifestations (such as good intentions, generosity or pacism), and also

unlike the social El, in which the heat of anger is hidden by a cold imperturbability (and

the passion itself is transformed into a search for moral or intellectual superiority), in the

sexual we nd ourselves with people who are not only easily angered, but in whom it

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seems that the energy of their anger lends a greater aggressiveness to all their desires,

making them particularly vehement. In addition, they are people in whom perfectionism

turns predominantly on others, unlike conservationists, who are more dedicated to

improving themselves.

Transformation Through Insight

? It is true that we are told that Anna O. is a persistent and obstinate young lady with

energetic will power and a strong inclination to help the sick and the poor (enough to

identify the preservation E1 style), but this understanding is very far from the

psychodynamic awareness of modern psychoanalysis.

? Anna O.?s protectiveness and high anxiety allow us to conrm her personality diagnosis

as that of the preservation subtype of E1, in which excessive responsibility takes on the

form of a passion for worrying and fussing. From our knowledge of this character, we can

imagine that her intense ?love? for her father entailed an intense and frustrated desire

for his tenderness and an intense motivation to deserve it, as well as an unconsciousness

concerning what her need to try so hard was about.

? Mrs. White had attended two enneatype psychology workshops with me before this

session, and had recognized herself as a self-preservation E1. Signicantly, she works as

a director of air trac. This was her rst Gestalt session.

Enneatypes in Psychotherapy

1. Self-Preservation I's:

Reporter: We are the self-preservation I group-worry. We only had enough time to look at the

stains, the crazy thoughts.

- The rst that came up was, "Don't ask for anything." (That is, not asking for anything is

surrounded by a whole slew of crazy ideas: "Don't ask, because if they give you anything you'll

have to reciprocate. But if they don't give to you, you'll be frustrated and you won't be able to

stand the suering." "Don't ask for anything because if they give it to you and you like it you'll

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be dependent." All having to do with that script about not asking for anything.)

- Then, as if through that previous idea, one can deduce, "Figure it out for yourself," "Be

autonomous," "Be in dependent," "Don't depend on anyone." The issue goes on like that.

- Then there was, to some extent, an underlying idea like: "We don't matter to anyone," "Deep

down everyone forgets about me," or something like that. "There isn't any help for me."

- Another belief: "People don't get close to us because they love us, but because we give to

them." And from that comes the belief that, "I have to give a lot so that, in that way, others will

love me," "I have to do a lot of things and do them very well so that I can in that way obtain

aection." And the negative part would come from the belief that, "I don't deserve it," because

deep down there is such low self-esteem. And together with that idea there would be a "fear of

punishment." Fear of permanent punishment, that is to say, the punishment could be that they

don't approve of me, that they don't love me, that they don't value me, etcetera.

- The fear of punishment also motivates us to overwork at doing everything well; so from that, "I

have to work hard, try hard," "I have to worry about everything working out properly, because if

I don't do it, they won't love me." Or, even worse, "They will punish me." (I sometimes think

that when I do something I'll be happy if they at least don't punish me. That's enough for me to

be satised.)

- We spoke a bit about sexuality and desire in terms of "denying need," even more strongly than

the type II. That is, to harden oneself so as not to feel need as a way of not suering. Tied,

perhaps, to that script of not asking for anything. "If I don't feel needs, I don't have to ask, and

in that way I can take care of things my self."

I think these were the essential points.

CHESTNUT

The Complete Enneagram

Self-Preservation One: ?Worry?

Self-Preservation Ones are the true perfectionists of the three Ones. They express the passion of

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anger through working hard to make themselves and the things they do more perfect. In this

subtype, anger is the most repressed emotion; the defense mechanism of reaction formation

transforms the heat of anger into warmth, resulting in a friendly and benevolent character.

? Individuals with this [Social 6] subtype can have many characteristics in common with

Type Ones, especially Self-Preservation Ones. Like Ones, they follow rules and tend to

be controlled, critical, hardworking, punctual, precise, and responsible. However, while

Ones are guided in a condent way by a sense of their own internal standards, Sixes? fear

of making a mistake has more to do with getting in trouble with an external authority.

? Derek, a Self-Preservation One, describes his childhood situation and the development

of his coping strategy: He was the oldest of three boys. His father was a military ocer

Type Eight who ew airplanes in Vietnam. His mother was a Type Nine ?hippie.? His

parents divorced when he was young and the three boys went to live with their Dad. As

the oldest of the three boys, Derek was ?second in command.? If something went wrong

on his watch, there was hell to pay. At his mom?s house, life was unconventional, and

Derek felt responsible for trying to create stability?and avoid embarrassment. Derek?s

strong sense of responsibility at a very young age produced in him an anxiety and

habitual attention focused on making sure things are ?going right? and assessing how he

and others are fullling their duties.

? IN EACH OF THE THREE TYPE ONE SUBTYPES, the passion of anger gets channeled

through dierent drives related to trying to make things perfect. Ones either try to

perfect themselves and the things they do (Self-Preservation), or they consider

themselves to be perfect because they adhere to ?the right way to be? (Social), or they try

to perfect other people (Sexual).

? Naranjo, drawing on Ichazo, gives the three Type One subtypes descriptive titles as a

way of suggesting each of their distinct patterns of attention. The Self-Preservation

subtype has been named ?Worry,? the Social subtype is called ?Non-Adaptability? or

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?Rigidity,? and the Sexual subtype is ?Zeal.? Naranjo notes that the Self-Preservation

Ones are the true ?perfectionists?; the Social Ones are ?perfect? in that they believe they

know the right way to be; and the Sexual Ones focus on ?perfecting others.? While the

larger category of Type Ones is sometimes referred to as ?The Perfectionist,? this mainly

applies to the Self-Preservation Ones. Sexual Ones are more ?reformers? than

perfectionists.

The Self-Preservation One: ?Worry?

For the Self-Preservation One, anger is most repressed. To render their own anger less

threatening, the mechanism of reaction formation transforms the heat of anger into warmth.

And this is a major shi?an angry person disconnecting from his anger to become a gentle,

supportive person with good intentions. In this subtype, the anger of the One, together with

defenses against that anger, manifest as good intentions, perfectionism, heroic eorts,

obedience to rules, and an obsessive striving for perfection.

The outward result is an excessively gentle, decent, and kind person. In the quest to perfect

themselves, Self-Preservation Ones believe it?s bad to be angry and so make a virtue of being

tolerant, forgiving, and sweet whenever possible. Underneath, these Ones are very angry, but

they control it. Under pressure, however, this One?s anger may leak out as irritation, resentment,

frustration, or self-righteousness.

The Self-Preservation One worries a lot. This subtype has a need for foresight, a desire to plan

everything out, and a compulsion to try to have everything under control. Self-Preservation

Ones oen had a chaotic family history where they had to provide the stability, even as young

children. These Ones were usually the most responsible person in the family. Perhaps because

their survival felt threatened by out-of-control elements in their early environment, this subtype

has a lot of anxiety. They lack confidence that things will go as they should, so they display an

excessive sense of responsibility that takes the form of worrying and fussing, even when things

are going well.

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This One has an ongoing sense that anything could go wrong at any minute unless they are on

high alert to make sure that things happen as they should. This One also has a faulty sense of

security with regard to survival and an implicit anxiety about things not going well and the

consequences of failure. Self-Preservation Ones can sometimes let go of worrying if they

become convinced there is nothing they can do about a situation, but it is difficult for them to

stop being vigilant if there is something they can do to have an eect on the situation.

This tendency toward feeling anxious and constantly on guard can, in some cases, trigger

obsessive-compulsive defenses; that is, Self-Preservation Ones can become obsessive in their

thinking and compulsive or ritualistic in their behaviors as they attempt to reduce anxiety by

thinking certain thoughts or engaging in certain behaviors. The Self-Preservation One does so

to gain a sense of control over what is happening, and through gaining a sense of control, nally

be able to relax. However, there are so many things to be done and worried about that this One

is rarely able to relax.

This subtype is the epitome of a true perfectionist, as they are especially hard on themselves if

they don?t get things right. As Naranjo points out, Self- Preservation Ones have difficulty

loosening their need for control and allowing for a ow to happen. Instead they feel compelled

to insert themselves if necessary, to make sure every important detail gets scrutinized and

perfected. The quest to do the right thing or to nd the perfect solution is how the

Self-Preservation One nds safety.

The title of ?worry? was given to this type as a descriptive label because they have a passion, or a

strong emotional compulsion, to worry or fret. And more than having frequent worry as a

character trait, the Self-Preservation One feels an insatiable drive to fret. Self-Preservation Ones

typically experience three convergent aspects of this ?worry/fret? drive. Constant fretting is used

to 1) attain perfection, however small; or 2) avert misfortune, however large; or 3) free themselves

from blame, however slight.

Anger lies beneath the fretting and constitutes this One?s early response to having to worry in

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the rst place. The young Self-Preservation One cannot allow himself to be conscious of his

anger, as the experience of anger (or overwhelming frustration) itself represents a threat to the

child who takes on too much too early. However, older Self-Preservation Ones are usually plenty

angry and this anger shapes the personality in adulthood.

In relationships, Self-Preservation Ones demonstrate a sensitivity to being criticized and can

become very angry when they feel blamed. In times of conict, these Ones can be self-righteous,

rigid, and unyielding. They tend to own up to their failings (sometimes too readily) and are

forgiving when others admit guilt or apologize. Partners can feel criticized and held to

impossibly high standards, but can also count of Self-Preservation Ones to be extremely reliable

and trustworthy.

Self-Preservation Ones can get confused with Type Sixes, especially Social Sixes, who have

characteristics that make them look One-ish, like black-and-white thinking and obedience to

rules and authorities, or Self-Preservation Sixes, who also feel an underlying sense of anxiety

and insecurity. What dierentiates the Self-Preservation One from the fear-based Six, however,

is the central, though mostly unconscious, role of the One?s passion of anger. Sixes are

motivated by fear and doubt as opposed to resentment. Self-Preservation Ones continually ask

the question: ?Why am I always the one working to improve reality, when it benets all of us to

try to make things right or better?? Sixes, by contrast, are preoccupied with coping with anxiety.

Ones also have more confidence in the standards of perfection they apply, whereas Sixes

continually doubt whether or not what they do is ?right.?

Eric, a Self-Preservation One, speaks:

My whole life I?ve been a worrier. I worried especially about getting in trouble or something

going wrong because I didn?t do my best at whatever it was I was supposed to do. As a young

kid, I was pretty obsessive because it seemed to me that every time I didn?t stay vigilant,

something would go wrong and I would get punished. In reality, I was what parents call ?a great

kid.? I always got good grades because I studied obsessively to get A?s. I argued when I felt my

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mom or my dad was being really unfair, but I wouldn?t have dreamed of getting into trouble on

purpose. I was surprised to learn that not everyone has a ?critical? voice going all the time,

keeping them doing the right thing and away from doing the wrong things.

? In this Social One subtype, anger is half-hidden. Where the heat of anger changes into

warmth in the Self-Preservation One, in this personality there is a transformation of the

heat of anger into cold. This character tends to be a cooler, more intellectual type, in

which the main characteristic is control. However, the anger of the Social One is not

completely repressed, because there is an equivalent of anger in their passion for being

the owner of the truth. In this subtype, anger gets channeled into an overconfidence

about being right or ?perfect.?

? While the Self-Preservation One is a perfectionist, and the Social One unconsciously

takes on the pose of someone who is ?perfect? in modeling to the right way to be, Sexual

Ones focus on perfecting others. This One is more of a reformer than a perfectionist.

They have a need to improve others, but don?t focus on being perfect themselves.

? But the Sexual One has a dierent, more liberated, attitude with regard to sexual desire.

There?s a kind of ?go for it? mentality that can then necessitate the nding of good

reasons to support the rightness of whatever the Sexual One wants to do. Unlike the

Self-Preservation Ones, these Ones don?t question themselves as much. Instead they are

concerned more with making others into the people they think they should be.

? Many Ones (and Self-Preservation Ones in particular) can best start by observing how

afraid they might be to feel and express their anger fully. Self- reection in this area

usefully aims at exploring when and how Ones suppress their experience of ?bad? or

threatening emotions like anger, fear, or sadness. Recognizing reaction formation as the

?real time? mechanism keeping the lid on these difficult emotions can give Ones

valuable insights for making the protective patterns of personality conscious.

? In practice, an individual One lives out this xation in ways that vary according to his or

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her instinctual focus: either they expend a large amount of mental and emotional energy

fretting and punishing themselves (Self-Preservation); they work to hold to and model a

high standard (Social); or they try to make something or someone better (Sexual). Each of

these patterns can be seen to proceed in cycles of anxiety and resentment as the One?s

world fails to measure up.

Self-Preservation Ones can travel the path from anger to serenity by slowing down and noticing

where anxiety and worry come from, and when, how, and why these feelings arise. If you are a

Self-Preservation One, unearth any and all beliefs you have in your ?badness? or imperfection

and challenge them: they aren?t true! You are perfectly imperfect and you will handle the work

part of life more easily and naturally if you can allow yourself to rest easier in the knowledge of

your own extreme competence and good intentions. Most of all, make room for letting go of the

need to control everything. Realize that the fear and worry over survival relates to an earlier part

of your life that is over now. Own your essential goodness and watch how you criticize yourself

in ways you don?t need to, for things that don?t matter, in ways that actually increase your

burden. Notice that you are no longer in that same situation in which your survival seems

threatened and punishment seems certain, but you may be acting like you are. Strive to relax

more, make more room for pleasure, don?t x things that don?t need xing, and treat yourself

with the same kindness and respect you show to others.

The Enneagram Guide to Waking Up

Self-Preservation 1 Subtype

This subtype experiences the most worry and anxiety and pursues perfection the most

aggressively. They usually feel they have to be overly responsible from an early age, and so have

a fear about survival. They are the most self-critical and least critical of others. They repress

anger the most, and so don?t relate to being angry. Their anger leaks out as body tension,

micromanagement, or resentment?or the need to control everything. They are, however, the

warmest and friendliest subtype.

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Self-Preservation 1 Shadow

If this is your subtype, you maintain a high level of anxiety and worry about everything you do.

But you never really feel that things turn out right enough, so you never really feel okay. You

unconsciously repress anger to the point where you express its opposite?you appear very polite

and friendly. You internalize the anger you repress so that it fuels self-criticism and becomes

trapped in your body. You feel the need to control every detail of everything you do. You fret

about making everything perfect all the time?including yourself. To grow, you will need to nd

ways to ease your anxiety and become more aware of your anger.

The 9 Types of Leadership

? Self-Preservation Ones focus on making everything they do more perfect. They are the

true perfectionists of the Enneagram. They see themselves as highly awed and try to

improve themselves and make every detail of what they do right. These people are the

most anxious and worried Ones, but also the most friendly and warm.

The Self-Preservation (or Self-Focused) One

While the Type One style is oen described as ?perfectionistic,? the Self- Preservation One is

the true perfectionist among the three kinds of Ones. Motivated by fear about stability and

security, the Self-Preservation One is the One that worries and frets the most. These Ones are

oen the most responsible person in their family, even from a young age, and develop a habit of

wanting to control everything, usually because they feel like their survival or well-being is at

stake. They can be ultra-responsible and super- competent, but also tend to feel anxious about

things going right. They may work too hard, pay too much attention to every little detail of

everything they do, and try to x things that don?t need xing. While Self-Preservation Ones are

the most self-critical of the three Ones, they tend to be warm, friendly, and kind to others. They

hold back their anger the most of the three Ones and may not be very conscious of feeling it at

all. However, they tend to be angry underneath, and that anger may leak out as resentment,

irritation, or self-righteousness, or be held as tension in their bodies. Self-Preservation Ones see

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themselves as being very imperfect and in need of improvement and are less critical and more

forgiving of others? faults and mistakes. As leaders, Self-Preservation Ones tend to be gentle,

benevolent, funny, and appreciative of people?s eorts. When less self-aware, they may want to

micromanage everything and wear themselves down from the inside through their harsh and

relentless self-criticism. They may also criticize others excessively and believe that people are

intentionally doing things wrong and should therefore be punished (aer all, don?t they really

know better?). When healthy, Self-Preservation Ones lead through modeling a high ideal of hard

work and dedication. They tend to be tireless in their eorts to produce the best possible

outcomes, do the best job they possibly can on everything they do, and support others in

thoughtful ways.

? In contrast to the Self-Preservation One, who feels very not-perfect and so actively

strives to be more perfect, the Social Ones act as if they are perfect already, as if they

have studied how to do things the right way and can relax a bit because they found the

best, ?rightest? way to do the things they do.

? Social Ones are intellectual types and are usually very knowledgeable. They also hold

back their anger, but instead of appearing warm, like the Self-Preservation One, they can

be cool or cold, in line with their more intellectual way of relating. While most Social

Ones try not to express anger, they do express a kind of anger in needing to be the

?Owner of the Truth? (as in knowing the right or perfect way), and they can explode

periodically when triggered.

LUCKOVICH

The Instinctual Drives and The Enneagram

Self-Preservation

Ones, in the style of Anger, react to hang-ups and imperfections in one?s environment and

lifestyle as an aront to their idealized sense of rightness and perfection.

Self-Preservation Ones

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Self-Preservation Ones seek to experience Essential Integrity through their lifestyle and

well-being, and they put a great deal of energy into determining the best way to live in

accordance with their values. For this type, living with integrity means making sure the choices

they make correspond to their principles. Every area of life is considered and scrutinized: the

right diet, work, hygiene, and even how the day is structured and how time is spent, because

creating coherence between their personal values and how they are expressed in micro and

macro details help the Self-Preservation One nd clarity, orientation, and purpose.

Self-Preservation Ones are deeply considerate of aspects of their lives that most people take for

granted. They may, for example, be inclined to put in the extra time and research to avoid

purchasing personal products that were tested on animals and nd those that are ethically

sourced, and they may go several steps further to make sure that reforms and improvements are

applied to areas where standards or integrity seems to be lacking. For this reason, many

Self-Preservation Ones take an interest in politics, law, and other systems that regulate the ow

of resources and sustainability, seeking the maximum fairness and justice. It?s also common for

Self-Preservation Ones to have a deeply curious side that lends itself to thorough investigations

or philosophical inquiry that may be expressed as a kind of reveling in awe of the patterns and

intelligence they nd in natural systems, like the environment or astronomy.

Many Self-Preservation Ones can exhibit a great deal of anxiety around lifestyle choices. Their

home, for example, is oen the object of emotional fuss. Contrary to stereotypes, it?s not always

the case that Self-Preservation Ones? living spaces are perfectly tidied and ordered, but there is

almost always some clear intentionality. It might be aesthetically ?just right,? it might represent

an ideal environment for caring for a family, or it might be an expression of a particular kind of

lifestyle.

Self-Preservation Ones are also typically quite frugal and have strong boundaries around money

and can be surprisingly intense about territory and exerting control over their autonomy. They

can emphasize correct procedures and correct habits, in themselves and in others. For distressed

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Self-Preservation Ones, there is little room for disruptions or exibility outside narrow

parameters. Therefore, punitive self-control can be met with ?leaks? whereby the One tries to

release some of the pressure built up around their harsh inner critic, such as being extremely

choosy around their diet and then binging on sugar aer a lengthy period of ?good behavior.?

This type has an especially strong sense of how the mundane details of life are connected to a

feeling of something sacred, divine, or at least purposeful, and thus, like all Type Ones, there is

oen an underlying feeling of grief in regards to the world. Unlike Social and Sexual Ones, in

trying to live according to ?the right way?, Self-Preservation Ones may suer from painting

themselves into a corner, of living overly limited lives lacking experimentation and spontaneity.

As they grow older, if they haven?t been doing their inner work, they may have added layers of

heartbreak over how the living of their life has failed to match the sense of importance of the

values they hold dear due to an overly restricted sense of how those values are best honored.

In attempting to avoid feelings of being awed, the imbalanced Self-Preservation One will feel a

need to justify the correctness of their lifestyle, leading to some rather bizarre rationalizations

for the way they live and how others ought to be, especially when physical and emotional needs

arise that don?t t cleanly within their ideals. Hypochondria, fears of contaminated food, and

excessive cleanliness can be warning signs that the Self-Preservation One is under stress and

trying to maintain ever-strong ego-boundaries by stamping out impurities. As they

psychologically disintegrate, they may attempt to exert even greater control over their

environment, which may mean angrily rejecting and defending against people who threaten

their sense of order and control.

When Self-Preservation Ones relax into the chaos of living in an animal body, they gain clarity

about how they can help make life a little easier for themselves and others, and they can learn to

channel their drive into making the world a kinder place, not just a more orderly one.

JAXON-BEAR

From Fixation to Freedom

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? Since One and Eight are versions of Nine, the subtypes show the similarities and

variations.

? ? The self-preservation Nine is appetite, or never having enough. ? The self-preservation

Eight is satisfactory survival.

? ? The self-preservation One is worry about the future.

? Notice the variations on a similar theme of attitudes toward survival in the world.

Self-Preservation: Worry

Worry, for the self-preservation One, is anger projected into the future. This worry is

prophylactic, as the self-preservation One seems to believe that if he can think of everything

that can possibly go wrong and worry about it, then he can make plans to avoid future

catastrophe.

This is a variation of the magical thinking seen later in point Seven. In Seven, the magical

thinking is thinking positively, as in, ?If we have good enough thoughts we can y.? In One, the

magical thinking is negative: ?If I?m worried about all the possible negative consequences, then

I can take care of it before it actually happens.?

A self-preservation One said she went to a psychic who told her she was going to live into her

nineties. This made her furious because suddenly, she had to worry about her future in a whole

dierent way. ?How am I going to take care of myself in my nineties?? She started worrying and

then changed her whole life plan. She changed her career as well as her savings plan. When I

saw her last she had put all the changes into place but was still worrying prophylactically about

the future.

A close acquaintance of mine, a self-preservation One, was a successful doctor in his mid-forties

living in the San Francisco Bay Area. He had a ve- year-old daughter and was worried about

her future. In order to ensure that her future was taken care of, he moved to the South. He could

make more money and live more inexpensively in Tennessee, even though it meant giving up his

classes in painting, the one creative outlet he really loved. He has a ten-year plan. Aer ten or

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een years, he will have made enough to return to San Francisco, where he really wants to live.

Exemplars by Subtype

Self-Preservation~Worry:

Ida Rolf, Ed Koch, Maggie Smith, Clint Eastwood, Gary Cooper, Lou Gehrig, Mary Baker Eddy,

Christian Science, Calvinism, Switzerland

MAITRI

The Spiritual Dimension of the Enneagram

1 ? ANXIETY

The satisfaction of their basic needs becomes fraught with anxiety for Self- preservation Ones.

They have an underlying belief that they are not good enough to merit their needs being met,

and because of this they worry in anticipation that something will go wrong and their survival

will be endangered. This can become a self-fullling prophecy, causing them to take action

preemptively or to do things badly out of their anxiety. Their passion of anger gets triggered if

someone threatens their survival, a reection of their deeper anger at themselves for not being

perfect and so being unworthy of survival.

? For many of us, questing aer prestige, power, and status are not the main ways that we

try to allay our fear and anxiety. This is the social subtype solution?or rather, its

attempt at one. For self-preservation subtypes, safety is sought through physical and

nancial security, while for sexual types refuge from fear is sought through intimate

relationship. Each of the ennea-types looks for safety and security in its own

characteristic way?Nines through creating harmony, Ones through becoming perfect,

Twos through being loved, Threes through success, Fours through not being le out,

Fives through withdrawal, Sevens through plans about the future, and Eights through

control and dominance.

PALMER

Understanding Yourself and the Others in Your Life

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Anxiety (Worry) about Self-preservation

Ones worry about not being perfect, about not deserving to survive, and particularly about

making a mistake that would jeopardize survival.

It's a nagging voice that constantly wrings its hands about what might go wrong, or what other

people

might be thinking of me. It can be just as loud about the details of life as when there's really

something to

worry about. There's a lot of concern about money and survival; I've worked as a contractor for over

twenty years, sometimes with a lot of money behind me, and sometimes on pure speculation. The

nagging

worn- about nances is just as loud when there's plenty of capital to get the project through.

DANIELS

https://drdaviddaniels.com/type-1/

Self-Preservation (Self-Survival): Anxiety

Type 1s with a self-preservation subtype cope with emotional bias by expending energy to get

things right. Anger is suppressed and internalized as they worry over how to do things correctly.

Their motto is: ?To survive, I must avoid error and wrongdoing.?

Duran and Catalan

https://docs.google.com/document/d/1OldVmCIcV3sCbojWJPGc_d4NsWjdJ3MV

7wIV1bYdIwY/edit

SP1: Worry -> Control

In this subtype, anger is transformed into a constant worry about everyone and everything, into

a worry that masks aggression, because it gives them the right to intervene in others? lives, in an

imperial need to have everything under control. It is because of this need that we propose the

term ?Control.? It possesses a strong component of anxiety, insecurity, and preoccupation

ensuring that nothing bad happens to them or their loved ones. Maintaining control is a

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guarantee that nothing bad will happen. Control is related to doing things right, as if it

underlies a magic belief about things badly done being catastrophic, while things well done give

a type of guarantee. Life will respect me if I do things well. Control, justied by worry, is the

distorted form of demonstrating love.

Haiki

https://docs.google.com/document/d/12_kgWWc_FR3jK-4mutyOVT_8BPXrQifQ

xfBd1EQcPyc/edit

? Remember that, in almost every type, the subtypes signicantly change how the types

manifest. In this case, Sexual and Social Ones show their passion more externally, while

the Self-Preservation One?s passion is more internally focused and they may not

externally seem very demanding or perfectionistic, but inside, they are very hard on

themselves. This being said, Social Ones also have a correcting side that covers up their

anger. The Self-Preservation One has an extremely high level of self-repression.

Externally, it seems like anger is nowhere to be found inside them.

? Dierently from Self-Preservation Ones who think they need to work harder to improve

themselves, Social Ones feel like they already are perfect as they are. If they can throw in

your face that you are wrong, great! They are very much ?I told you so. See how I was

right.?

? Dierently from Self-Preservation Ones, Sexual Ones can jump from hidden irritation to

explicit rage in a heartbeat. They are extremely faithful and loyal; in this sense, they can

be very similar to Social Sixes. They create boundaries and limits with clarity and try to

respect them. But if they become careless, they can become possessive and jealous.

Self-Preservation One: WORRY

In this case, we are looking at the most perfectionistic and anxious One. The passion for anger

turns into an excessive attachment to control and ?I have to/I must? thinking patterns, which

evidently makes this subtype suer a lot. They live in an almost constant state of anxiety. Their

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worry focuses on ensuring that everything will go well, and what ?well? means to them will be

more than well for everyone else. They do not have a normal measuring stick. They are very

farsighted and want situations under their control. However, they are not able to see that

everything is good as is and that they are merely in constant improvement mode. They can feel

dirty or that they have a lot to improve in themselves, which gives them an excess of extra

pressure. They tend to hide their anger, worry, and control, wasting time trying to make it seem

like something it isn?t. In the words of Claudio Naranjo, ?We could say that this is eectively a

person where worry becomes a true passion. And this is not just talking about a behavior that

could be described as worrying too much, but rather that they worry about things that are

already good, and sometimes end up losing what they are trying to x because it didn?t need to

be xed in the rst place. This need to worry so much can also be understood as an exaggerated

need for foresight and having everything under control, simultaneously motivated by a fear that

their survival seems threatened.? They accumulate a lot of energy trying to appear like an almost

perfect person. They tend to always be physically tense and sometimes this can even make them

feel like they have physical illnesses. Also, they can sometimes seem quite emotional.

With this being said, in the same way that Social Sixes end up mistyping themselves as Ones, a

lot of Self-Preservation Ones can mistype as Sixes. This is because, at rst look, we cannot see

the anger Self-Preservation Ones carry inside, as they just seem like people who look for control

and security. Additionally, the Self-Preservation Ones seems quite reasonable and coherent,

with an air about them that seems Threeish (denitely not Social). It could seem that if we did

not know they were emotionally more dead than alive, they would have little to change.

They are the most aable and friendly of all Ones since they deeply mask their anger. They are

very hard-working, down to earth people. This being said, they are extremely critical to things

they do not care for. To Claudio Naranjo, Aristotle was a good example of a Self-Preservation

One: a more down-to-earth philosopher who had an immense inuence on his disciples.

https://haiki.es/2022/05/27-formas-de-ser-del-ser/

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? The conserving one is more moderate in its expressiveness, although it sees the world

equally in two colors. There is no middle ground, but he focuses on perfecting himself

instead of perfecting the other.

? Conservation Ones are more empathetic than their subtype sync pairs and can get along

more naturally with "mere mortals." But, the desire to improve leads them to be in

constant concern. Therefore, it is time to trust in life and accept what comes as it is.

Breathing slowly and looking for calm will be a good plan for them.

? 1 CONSERVATION: Concern / TRUST ? Calm (contribution by Gonzalo Morán)

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