Typology - Tumblr Posts

new game plan called shield yourself at all times and never let anyone in . this will have no repercussions

Been looking at enneagram and thought it was interesting how some types have wings that convey a different emotional focus than their core type. Anger: Type 1, 8, 9. Fear: Type 5, 6, 7. Shame: Type 2, 3, 4.

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Are the Four Living Creatures of Revelation Alien, Human, or Angelic?

By Author Eli Kittim

——-

Ezekiel’s Account

In the Old Testament (OT), Ezekiel’s book describes the prophet’s “visions of God” (1.1), especially those of four living creatures. Ezekiel recounts it as follows (1.4-5 NRSV):

As I looked, a stormy wind came out of the

north: a great cloud with brightness around

it and fire flashing forth continually, and in

the middle of the fire, something like

gleaming amber. In the middle of it was

something like four living creatures. This

was their appearance: they were of human

form.

What Ezekiel saw were not actual creatures or beasts but rather figures that resembled them. He describes seeing the “likeness” or “similitude” (דְּמ֖וּת də·mūṯ) that resembled four (Heb. חַיּוֹת ḥayyōṯ) living creatures or beasts. Then, the prophet begins to describe their appearance (מַרְאֵֽיהֶ֔ן mar·’ê·hen). Ezekiel 1.5 says that they had the likeness of ’ā·ḏām (i.e. of a man or a human being). Ezekiel 1.6-7 further describes them as follows:

Each had four faces, and each of them had

four wings. Their legs were straight, and the

soles of their feet were like the sole of a

calf's foot; and they sparkled like burnished

bronze.

Ezekiel’s narrative doesn't appear to describe human beings but rather some kind of extraterrestrial (or transhuman) creatures or beasts (1.5). Furthermore, no human being has straight legs or “the sole of a calf’s foot” (v. 7). However, with regard to these physical descriptions, including their feet that “sparkled like burnished bronze,” I have tried to show elsewhere that this imagery may be associated with Jesus Christ (cf. Rev. 1.13-15). See my article, “Christ The Terminator: Half Man Half Machine”: https://eli-kittim.tumblr.com/post/653464965934661632/christ-the-terminator-half-man-half-machine

Eli of Kittim

Christ The Terminator: Half Man Half Machine

“I’ll Be Back” By Author Eli Kittim End-Time Visions of the Messiah’s Robotic Enhancements What if Jesus paid a steeper price for our sa

Ezekiel also mentions that “they had human hands” (v. 8). Then, in vv. 10-11 he says:

As for the appearance of their faces: the

four had the face of a human being, the

face of a lion on the right side, the face of

an ox on the left side, and the face of an

eagle; such were their faces.

This symbolism is reiterated in Revelation 4.6-7. As we will see, Ezekiel’s “creatures” of the tetramorph, which are depicted in animal forms, appear to be different portraits of the Messiah, even though in the Book of Revelation they seem to be completely separate from him.

The 4 living creatures are depicted as winged figures, which are archaic symbols of divinity. The lion seemingly represents Christ (Rev. 5.5), alluding to his royal stature as conqueror! The ox appears to illustrate Christ’s sacrifice. In Mt 11.28-30, Christ wants us to heed his warning so as to be equally yoked:

Come to me, all you that are weary and are

carrying heavy burdens, and I will give you

rest. Take my yoke upon you, and learn from

me; for I am gentle and humble in heart,

and you will find rest for your souls. For my

yoke is easy, and my burden is light.

The wooden yoke or beam that is typically used between a pair of oxen seems to represent the cross of Christ as well as the injunction to take up our cross and follow him, and to unite ourselves to him (Mt. 16.24). Finally, the eagle depicts the divinity of Christ (cf. Rev. 8.13).

An alternative but Christ-based model of the tetramorph is the patristic interpretation, which depicts the four living creatures as symbols of the 4 evangelists’ accounts of Christ. There are different versions but most follow the description of Epiphanius’ (310-403) account:

Matthew’s gospel portrays the man.

Mark’s gospel depicts the lion.

Luke’s gospel represents the ox.

John’s gospel symbolizes the eagle.

Notice the OT description of the four living creatures in which “all four were full of eyes all around” (Ezek. 1.18). Compare this verse with that from the New Testament (NT) concerning the Lamb of God “standing as if it had been slaughtered, having seven horns and seven eyes” (Rev. 5.6). In fact, Ezek. 1.28 clarifies and summarizes the aforesaid vision by making the following declaration:

This was the appearance of the likeness of

the glory of the Lord.

So, from a Christian perspective, this sounds very much like Christ the Lord!

——-

The Apocalyptic Vision of Revelation 4 through 6

In the NT, the four figures of Rev. 4.6 that are “full of eyes in front and behind” (cf. Ezek. 1.18) are called animals or creatures (τέσσαρα ζῷα), not angelic beings. As for the “twenty-four elders” of Rev. 4.4, they are discussed at length in my article “Who Are the Twenty-Four Elders of Revelation Chapter 4?”: https://eli-kittim.tumblr.com/post/117722359047/who-are-the-twenty-four-elders-of-revelation

The Book of Revelation gives us additional information about the function of these four “creatures” and what they actually do. Apparently, they act as models and influencers of worship (Rev. 4.8-11), while crying a triple invocation of holiness:

Day and night without ceasing they sing,

‘Holy, holy, holy, the Lord God the Almighty,

who was and is and is to come.’ And

whenever the living creatures give glory and

honor and thanks to the one who is seated

on the throne, who lives forever and ever,

the twenty-four elders fall before the one

who is seated on the throne and worship

the one who lives forever and ever; they

cast their crowns before the throne, singing,

‘You are worthy, our Lord and God, to

receive glory and honor and power, for you

created all things, and by your will they

existed and were created.’

A major difference between the Ezekiel account and the one in Revelation 4 is that, in the latter, the living creatures are completely separated and distinct from Christ!

The similarities can be explained by the principle of “expositional constancy.” This principle is based on the notion that an image or idiom is employed in the same way (consistently) throughout the Bible. The fact that the same symbols are used both for the Messiah and the living creatures suggests an intimate connection between them. Thus, the images of messianic typology in the OT seem to be related to those in the NT.

Moreover, notice that the living creatures are explicitly described as “animals” (Gk. ζῷα), not as part of the angelic host. Any inference on our part to associate them with the cherubim or any of the other orders of angels is unbiblical because it cannot be substantiated. In point of fact, no angel has ever been described as an animal (Gk. ζῷον) in the Bible! However, a living being, such as a human being, can also be defined as a creature. In fact, in his work entitled “Politics,” Aristotle says that “man is, by nature, a political animal.” Thus, the NT references to ζῷα or creatures may be allusions to human beings, and especially to the humanity of Jesus.

In the Abrahamic religions, the seraphim are considered to be heavenly beings with either two or three pairs of wings and functioning as throne guardians of God. They’re traditionally known as the burning ones who praise God night and day by means of the Trisagion liturgical hymn (i.e. Thrice Holy): “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory” (Isaiah 6:3). In Christian angelology, the seraphim are considered among the highest-ranking heavenly beings, comprising pure light, who seem to have direct communication with God. Some think that they’re an exalted order of angels aka cherubim. But despite the cherubim’s proximity to the throne of God, there are notable differences. For example, the cherubim have 4 wings whereas the seraphim have 6 wings, and the latter fly overhead whereas the former do not. Therefore, these disparate Biblical passages do not seem to depict the same phenomena or the same living creatures. For instance, in Isaiah 6.2 these celestial beings are called śə·rā·p̄îm (Seraphim), not beasts. Similarly, the cherubim are called hak·kə·ru·ḇîm (Gen. 3.24), not creatures (cf. Rev. 19.4 where the 4 living creatures are called ζῷα or “animals”). So, even though the 4 living creatures are, in some respects, reminiscent of the seraph in Isa. 6.2-3, they have vastly different depictions.

Are the Four Living Creatures UFOs?

Given that Ezekiel’s account has sometimes been interpreted as a UFO sighting, the animal-like “creatures” that are neither fully human nor decidedly angelic could therefore qualify as “aliens,” according to the Ancient astronaut theorists. This is the pseudoscientific hypothesis that intelligent, extraterrestrial beings from other planets visited the earth in prehistoric times using technologically advanced spaceships. In this instance, they’re basing their theory on various Biblical accounts, such as the one in Genesis 6.2 in which “the sons of God” made contact with human beings who gave birth to giants (called “Nephilim”). These events occurred “when the sons of God went in to the daughters of humans, who bore children to them” (Gen. 6.4).

But the Ancient astronaut theorists are especially interested in the extraordinary account of Ezekiel chapter 1. Ezekiel 1.13 seems to be suggesting some type of spacecraft propulsion, including “something like a wheel within a wheel” (v. 16), not to mention various other references to “wheels” and to *flight* (vv. 19-20), as well as “something like a dome” or a sphere on top of them (v. 22). These descriptions seem to indicate some kind of advanced alien spacecraft. Not only are the images reminiscent of a UFO but also the “creatures” themselves appear to be alien in that they’re neither human nor angelic in nature. So, the question of their origin deserves a legitimate biblical investigation.

However, Ezekiel clearly states that he had a vision (1.1), not a close encounter of the third kind. Ezekiel’s account, therefore, comprises a spiritual experience, not a physical contact with aliens. In fact, Ezekiel heard audible voices from heaven and describes the experience as “the appearance of the likeness of the glory of the Lord (1.28). As for the “creatures” themselves (based on the imagery that is used), they seem to be identified with Christ to such an extent that it is difficult to separate the two. That’s because the living creatures are the royal emissaries of Christ! As you will see, they’re part of the exclusive elite group that governs heaven. And they’re part of the glorious throne room of God. Here’s an example. In the midst of the throne——between the 4 living creatures and the 24 elders (the inner circle of God)——is Christ (5.6). Revelation 5.8-10 reads:

When he [Christ] had taken the scroll, the

four living creatures and the twenty-four

elders fell before the Lamb, each holding a

harp and golden bowls full of incense,

which are the prayers of the saints. They

sing a new song: ‘You are worthy to take the

scroll and to open its seals, for you were

slaughtered and by your blood you

ransomed for God saints from every tribe

and language and people and nation; you

have made them to be a kingdom and

priests serving our God, and they will reign

on earth.’

Notice, the text doesn’t say that by his blood Christ ransomed for God extraterrestrials from the multiverse, from every solar system, planet, and alien life form. On the contrary, it says that those that Christ redeemed “will reign on earth.”

The 4 Living Creatures Have a Surpassing Knowledge of God Which Raises Them to Divine Status

And when Christ took the book, the 4 creatures and the 24 elders prostrated themselves before the Lamb and sang a new song of praise and thanksgiving. It appears as if these holy congregations are presided over by these high-level government officials, as it were, who appear to be the highest-ranking officers or high priests in God’s inner circle. They have direct access to God. They seem to be next in rank to Christ and are, perhaps, empowered to serve as ecclesiastical authorities in his absence. The 4 living creatures are God’s elite group who lead the myriads of angels in prayer (5.14), who preside over the dissemination of prophecy, including the dispensation of judgment, as in the breaking of the 7 seals in Revelation 6.

Notice the chain of command. Christ opens the seals and the 4 living creatures, in turn, make the official proclamations. For example, during the breaking of the first seal, the first living creature summons forth, “as with a voice of thunder, ‘come’ “ (6.1). The second creature also commands “come,” in relation to the 2nd seal, the red horse (6.3). The same thing occurs with the 3rd seal (6.5). Then, in Rev. 6.6, the 4 living creatures pronounce the judgment! And, once again, the 4th seal is announced by the 4th creature (6.7). Based on their function and position, the four living creatures appear to be the highest order of celestial beings in the upper echelons of God’s government.

But it remains enigmatic why they are referred to as creatures. Given that they are the highest form of life, they might appear to us as strange and, perhaps, even terrifying creatures. Let’s not forget what God says in Exod. 33.20:

you cannot see my face; for no one shall

see me and live.

After all, God, the Son of God, and the four living creatures are all extraterrestrials. They are not human. Christ is the only extraterrestrial who becomes human in order to redeem humanity. But he, too, like Superman, “is not from this world” (Jn 18.36). The Matthew Henry Commentary on Revelation 4 says that by mentioning the many eyes of the living creatures, scripture is denoting their “sagacity, vigilance, and circumspection.” In other words, they seem to possess powers that are close to those of God!

As to the identity of the 4 creatures, John Gill’s exposition of the Bible (Rev. 4.6) mistakenly says:

the angels cannot be intended, because

these four living creatures are said to be

redeemed by the blood of Christ, and are

distinguished from angels in (Revelation

5:8-11).

Although the angels are certainly not intended to describe them, nowhere is there any evidence that the four living creatures were redeemed by the blood of Christ! But Gill’s commentary is correct in refuting the notion that the 4 creatures represent the evangelists, because “it makes John to be one of the four creatures which he saw.” John Gill’s commentary also understands the important administrative functions of the 4 living creatures with regard to Judgment. It says:

and one of them is said to give to the seven

angels the vials of wrath to pour out …

(Revelation 15:7).

John Gill’s exposition of the Bible (Rev. 4.6) correctly states that the four living creatures cannot possibly be the tribulation saints:

these four living creatures are distinguished

from the hundred and forty four thousand

on Mount Zion, in ( Revelation 14:1

Revelation 14:3).

Thus, the four living creatures are neither angels nor men.

——-

Conclusion

According to the Genesis 1 creation account, God’s focus is predominantly on the earth, not on other planets, solar systems, or galaxies. What is more, in Colossians 1.16, the author——most likely Paul, since the letter’s authenticity is still staunchly defended by many credible scholars——gives us a short briefing on “all things in heaven and on earth [that] were created, things visible and invisible, whether thrones or dominions or rulers or powers.” The only other classes of beings that are mentioned, other than humans, are the spiritual beings which have been traditionally grouped into three celestial orders (from highest to lowest): the Seraphim/Cherubim & Thrones; the Dominions/Powers; and the Principalities/Archangels & Angels. No other life forms are mentioned.

In fact, Revelation 21 shows that the destruction of the universe is associated with a recreation of “a new heaven and a new earth” (v. 1). But this is all done with humanity in mind (v. 3):

And I heard a loud voice from the throne

saying, ‘See, the home of God is among

mortals. He will dwell with them; they will be

his peoples, and God himself will be with

them.’

The text doesn’t say that all life forms will eventually unite and live on earth. It only mentions mortals (Gk. ἀνθρώπων). In fact, there’s no Biblical evidence that God created any other alien life-forms. Those who claim that Hebrews 1.2 refers to many worlds are in error because the Greek term αἰῶνας refers to ages or cycles of time, not to physical worlds. It’s a mistranslation. Moreover, Christ redeemed humans, not aliens. He himself became man (Jn 1.14; Phil. 2.7) and will one day resurrect *humans* (not extraterrestrials). God's plan of redemption (Eph. 1.7-14) is exclusively for human beings. In fact, the entire universe will be destroyed and remade so that redeemed humans (not aliens) can inhabit it, according to the text.

At any rate, God “is not from this world” (Jn 18.36), and neither are the 4 living creatures. So, although there is no evidence of physical extraterrestrials roaming around on other planets, the invisible kingdom of God is itself of extraterrestrial origin. And since the four living creatures are deeply identified with Christ, and are neither angels nor men, they might be the highest form of life ever created by God, ranking above the angelic host, second only to the Trinity!

——-

The Two Witnesses of Revelation 11

Eli Kittim

The Two Witnesses are Anointed with Power

In Rev. 11:4, the two witnesses on earth are said to be “the two olive trees” of the Lord. This verse is based on the Old Testament:

“These are the two anointed ones who stand

by the Lord of the whole earth.”

— Zechariah 4:14

The term “Messiah” (Gk. Christos) is derived from the Hebrew word mashiach, which means “anointed one.” So, Zechariah 4:14 cannot be talking about anyone else except the Messiah. As I will demonstrate, these two anointed witnesses could be none other than Jesus Christ and the Holy Spirit. And these two are one! The Holy Spirit is often called the “Spirit of Jesus Christ” (Phil. 1:19), the “Spirit of Jesus” (Acts 16:7), or “the Spirit of His Son” (Gal. 4:6). We know that the Messiah is the “anointed one” (Dan. 9:26). But the Holy Spirit is “anointed” as well (1 Jn 2:20, 27), and anoints Jesus with power (see Lk 4:18; Acts 10:38). The anointing takes place when Jesus and the Holy Spirit become one (during Jesus’ baptism)! It is Jesus’ rebirth, so to speak, when the Holy Spirit enters him and anoints him with power (Lk 3:22; cf. Acts 2:1-4)!

As for those thinkers who take issue with this view, claiming that the two witnesses are probably Enoch and Elijah who never died, there are three problems with their theory. First, regardless of whether a biblical character died or not, scripture makes it clear that you only live once (Heb. 9:27); there is no reincarnation. A reincarnation of Enoch or Elijah is therefore out of the question. Second, neither Enoch nor Elijah were the anointed Messiah. Third, both of these fictional characters are “types” who represent and foreshadow the Messiah. Notice the specific typology that is presented in Revelation 11 which typifies the two witnesses’ unique relation and connection to Jesus: the two witnesses are said to prophesy in the exact same place where Jesus supposedly lived, and they will die in the exact same city where Jesus allegedly died. I think you can guess the rest of the script: “But after … three … days a breath of life from God entered them, and they stood up on their feet” (Rev. 11:11). Just like Jesus, they’ll be miraculously raised from the dead after 3 days!

Moreover, Rev. 11:6 says that the two witnesses have tremendous authority (ἐξουσίαν) over heaven and earth to do as they please. However, only Jesus has that kind of authority. No one else! Jesus says: “All authority in heaven and on earth has been given to me” (Mt. 28:18):

Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ

τῆς γῆς ·

Both Jesus and the Holy Spirit are called Witnesses

What is more, the two witnesses’ assignment is to bear witness to the truth (μαρτυρίαν; Rev. 11:7). The two persons of the Godhead who bear witness (μαρτυρήσει) to the truth on earth are Jesus and the Holy Spirit (see Jn 15:26; 18:37; Rom. 8:16; Heb. 10:15 [Μαρτυρεῖ/bears witness]). Case in point. First John 5:6 mentions the witness of the Spirit——namely, that God comes in the flesh——using the symbols of “water and blood” which represent the divinity and humanity of Jesus, thus indicating that he’s both God and man:

“This man, Jesus the Messiah, is the one

who came by water and blood—not with

water only, but with water and with blood.

The Spirit is the one who verifies this,

because the Spirit is the truth.”

Then, 1 John 5:7-8 goes on to explain that “these three [witnesses] are one”:

“For there are three witnesses

[μαρτυροῦντες] — the Spirit, the water, and

the blood—and these three are one.”

— 1 John 5:7-8

And 1 Jn 5:9 tells us that the content of this prophetic witness (ἡ μαρτυρία τοῦ θεοῦ) concerns the coming of the Son of God in human form at some point in human history. The Greek verb ἐλθὼν (came) is not referring to the time of action, but rather to the Christological prophecy which is supposed to take place according to the scriptures (cf. 1 Cor. 15:3-4). So the testimony of the two witnesses of Revelation 11 is about the parousia, or the coming of Jesus to this earth! Interestingly enough, Rev. 1:5 calls Jesus “the faithful witness” (ὁ μάρτυς, ὁ πιστός). This is reiterated in Rev. 3:14 where Jesus is “the faithful and true witness.” Both Jesus and the Holy Spirit are said to be God’s two witnesses, and these two are one! Since no one else except God can do these extraordinary miracles (e.g. fire-breathing, controlling the weather & the sea [cf. Mk 4:39], causing plagues; Rev. 11:5-6), and given that the language of the Greek New Testament is pointing to the authority, anointing, and witness of Jesus and the Holy Spirit, there can be little doubt as to who these two witnesses are.

First Comes Christ; Then Comes the Antichrist

The sequence of end-time events also reveals New Testament parallels and verbal agreements that are consistent with the notion that the Messiah will come first, followed by the antichrist. Notice the same sequence in Rev. 11:7:

“And when they have finished their witness,

the beast that comes up out of the abyss

will make war with them and overcome

them and kill them.”

This is essentially the same sequence that we find in 2 Thess. 2. The restrainer must first be taken out of the way before the lawless one can be revealed (2 Thess. 2:7-8). In other words, the restrainer must be removed before the antichrist can appear on the world stage. This same motif is repeated in Rev. 12:3-4 (italics mine):

“a great red dragon, with seven heads and

ten horns [representing the Antichrist and

the final world empire] … stood before the

woman who was about to give birth, so that

when she bore her child he might devour it.”

The way Rev. 12:5 is described, it’s as if it gives us Jesus’ birth, resurrection, and ascension, minus his death (which is alluded to in verse 4):

“She gave birth to a male child, one who is to

rule all the nations with a rod of iron, but her

child was caught up to God and to his

throne.”

So, in Rev. 12, the male child is born first, and then the red dragon kills it. It’s the exact same sequence in Rev. 6. First comes the peaceful white horseman “holding a bow” (representing the covenant; see Gen. 9:13 LXX) and wearing the Stephanos crown, which is typically worn by victors in Christ (Jas. 1:12; 2 Tim. 4:8; 1 Pet. 5:4; Rev. 2:10; 4:4), and then comes the red horse which triggers World War III (Rev. 6:3). We find the exact same sequence in Rev. 11:7. First come the two witnesses, and then comes the beast out of the abyss to kill them. This is the antichrist who must come after Christ. It’s the exact same motif in 2 Thess. 2:7-8 in which the restrainer must be killed before the antichrist can appear.

So, there’s a running theme throughout the New Testament which repeats the same end-time sequence in all these narratives, namely, the idea that Christ comes first, followed by the Antichrist! Thus, Christ’s coming is imminent (it can happen at any time)! But how is all this possible if Christ already died two thousand years ago? It’s possible because the gospels are not historical documents that correspond to real historical events. They’re theological narratives that are largely based on the Old Testament. By contrast, the epistles, which are the more explicit and didactic portions of scripture, say that Christ will die “once for all” (Gk. ἅπαξ hapax) “at the end of the age” (Heb. 9:26b), a phrase which consistently refers to the end of the world (cf. Mt. 13:39-40, 49; 24:3; 28:20). Similarly, just as Heb. 1:2 says that the physical Son speaks to humanity in the “last days,” 1 Pet. 1:20 (NJB) demonstrates the eschatological timing of Christ’s *initial* appearance by saying that he will be “revealed at the final point of time.” In other words, Revelation 6:2, 11:3, 12:5, and 19:11 all refer to the first coming of Jesus at the end of days!

New Links

I cleaned up some of the links on the website, which temporarily made the page links invalid. These are the new Enneagram links.

Enneagram 1: The Reformer

Enneagram 2: The Helper

Enneagram 3: The Achiever

Enneagram 4: The Individualist

Enneagram 5: The Investigator

Enneagram 6: The Loyalist

Enneagram 7: The Enthusiast

Enneagram 8: The Challenger

Enneagram 9: The Peacemaker

Table of Contents

Typing Guide

By Fandom

By Type

MBTI Stuff

Crash Course on MBTI: The Eight Functions

Loops & Grips: What is it?

Character Typing Advice

How to Avoid Mistyping

Enneagram

Enneagram + MBTI Combo Breakdowns

MBTI Notes

I am not an expert in MBTI, so I may change my notes later

___

Cognitive functions

Issue with 16personalities

Type's main stacks

Judging Functions: Te | Ti | Fe | Fi

Perceiving Functions: Se | Si | Ne | Ni

___

- Grips -

Te | Ti | Fe | Fi

Se |

___

- Loops -

INTJ | ENTJ | INTP

___

- For fun -

View of each mbti type by INTJ (me)

Color palettes

___

Other lists:

Enneagram Notes

Kpop idol typology

Enneagram notes list

Just some enneagram notes. Not an expert. May change later.

___

Enneagram system

Some sources

Enneagram types overview/basics

1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9

___

Other lists:

MBTI Notes

Kpop idol typology

Crash Course on MBTI: The Eight Functions (Part 1)

I was thinking of things to do on this blog, besides just character typings, and I thought about how to explain the basics of MBTI to people who may know nothing about MBTI, or people who are only aware of 16 personalities. So I will be doing a three part series on the very very basics of MBTI.

Understanding each cognitive function by itself is the first step of understanding MBTI as a whole, so that’s what this post will focus on. Part two will focus on stacking, and part three will focus on the types as a whole.

What is a cognitive function?

Cognitive functions are the bones of each Myer-Briggs type, the way each type operates in the world around them. Cognitive functions can be divided into two groups- judging and perceiving. The functions are as followed:

Judging (Thinking & Feeling)

Fi (Introverted Feeling)

Fe (Extroverted Feeling)

Ti (Introverted Thinking)

Te (Extroverted Thinking)

Perceiving (Sensing & Intuition)

Ni (Introverted Intuition)

Ne (Extroverted Intuition)

Si (Introverted Sensing)

Se (Extroverted Sensing)

As we explore in part two, everyone has two of each, and each function is paired with their opposite. For example, you will always see an Fi paired with Te, you will never see Fi paired with Ti. And both pairs of cognitive functions will make your MBTI type.

If you’re confused by how this works, we will definitely learn more in part two.

Introverted Feeling (Fi) vs. Extroverted Feeling (Fe)

The main difference between Fi & Fe, is how they project their emotions. Given the names, Fi users feelings come from within themselves, whereas Fe users feelings come from within. So what does this mean?

The most simple explanation, is that Fi users value personal values, while Fe users value community values. This however, does not mean that Fi users are selfish, or that Fe users don’t have personal values, however.

An example of a healthy Fi user, is Lucy Gray Baird, from a Ballad of Songbirds and Snakes. She cares about other people, she seems the good in other people, but she shows her love by having a strong moral code. She doesn’t lie to others, because it’s not right. She values trust, which she upholds on her end.

However, a good example of an unhealthy Fi user, is Penelope Featherington from Bridgerton. She is raised in a very unhealthy household in general, and feels like her feelings are unvalued, so therefore, she expresses her emotions through a gossip column. She often sits on her emotions for so long, without action, to the point where she ends up making horrible choices.

A good example of a healthy Fe user is Moana. Her values are community based, and she is not easily swayed by her own interests. She had her own goals- everyone does- but she consistently pushes them aside for the sake of her village. Eventually, however, she is able to find a balance, a way to reach her goals and to make herself and others happy, instead of simply sacrificing her own happiness for others.

An example of an unhealthy Fe user is Gretchen Wieners, who is obsessed with being liked and social status. She is mean to the other girls to maintain her role as Regina’s right hand, and she is constantly giving up parts of herself for the sake of Regina. Her hooped earrings, for example.

Ti (Introverted Thinking) vs. Te (Extroverted Thinking)

The simplest way I’ve heard Te and Ti described is Te is objective logic, while Ti is subjective logic. What this means is that Te users trust systems that give them clear, observable and objective results, where as Ti users explore logic for the sake of knowledge. Ti users may come up with their own theories and systems of logic to understand the world around them, as well as arguing against commonly accepted logic. Te users feel most comfortable using data and systems that are presented to them and seem to work, and tend not to go against what they know.

A good example of a healthy Ti user is Kristoff from Frozen. He abides by his own systems of logic, and uses this to challenge Anna with her own flawed logical system, due to her isolation. He also has a good handle on his Fe, despite being so low in his stack, which means his logic is somewhat grounded in reality.

An example of a character who is an unhealthy Ti user, is Leo Valdez in the Heroes of Olympus series. Leo, like Kristoff has his Fe very low on his stack, and tends to be so caught up in his own Ti, that he ignores the feelings of others, or ignores his need for social interaction altogether, because it’s harder for him.

A good example of someone with healthy Te is Tiana, from the Princess and the Frog. Though she gets healthier through the course of the movie, her want for results and her need to achieve her goals never gets in the way of her being a nice person. She doesn’t step on people on her way to achieving her goals, she just wants to achieve them on her own terms.

An example of someone with unhealthy Te is Abuela Alma from Encanto. She is controlling over her family, even when she thinks it’s what’s best for them. She doesn’t address her own feelings, which causes her to be rather harsh when it comes to how she addresses the family. She wants results, but she doesn’t stop to think about the real reason the Encanto and the gifts are so important to her anyways.

Ni (Introverted Intuition) vs. Ne (Extroverted Intuition)

Intuitive functions, in my opinion are very hardest ones to explain, especially to those who have no idea what I’m talking about, so I’ll do my best. Ne is divergent / scattered ideation, while Ni is linear ideation. Both focus on your inner world, and concepts a lot of times involving the future, but they are different in doing so.

Ni has a singular focus, a way to get from point A to point B. A specific way they see certain events conspiring, and rarely stray away from said idea, until it is either proven false, or no longer relevant to them.

Ne users bounce from idea to idea very easily, and lose interest in ideas very quickly. They usually keep their options open, and to them they see many different ways a situation could go.

When thinking about the future, an Ne user may go, “This may happen in the future” or “This is a possible scenario.” Ni users may go, “This will happen in the future,” or “This is the right scenario.”

A good example of a healthy Ni user is Annabeth Chase from Percy Jackson. While she can be quite arrogant at times, she also has the ability to narrow in on one thing and move on when information is no longer relevant. She is able to notice what’s going on in the world around her, and somewhat leans into her Se to work with her Ni.

An example of an unhealthy Ni user is Orpheus from Hadestown. Orpheus is oftentimes way too hyper fixated on his own goals and his own ideas, that he ignores his Se altogether. He doesn’t notice Eurydice leave, because he is so focused on finishing his song, because that’s the only idea he has to bring summer back. He is also so hyperfixated on the idea that Hades is betraying them, that he looks back.

A good example of a healthy Ne user, is Hiro Hamada from Big Hero 6. Hiro has a plethora of ideas, and he doesn’t necessarily commit to one, but his ideas are somewhat grounded in reality. Though some of his ideas seem far fetched to other people, he also uses his experience in robotics to justify it.

An example of an unhealthful Ne user is Luna Lovegood. Ne isn’t her dominant trait, but it is high in her stack, and alot of times, her ideas are not grounded in reality at all. She is so obsessed with multiple views of the world around her, that she doesn’t really stop to think critically about the information she’s spewing.

Se (Extroverted Sensing) vs. Si (Introverted Sensing)

Se and Si both rely on the outside world, but Se observes and reacts as it happens, Si focused on information we already know about the outside world. Most people describe it mainly as observation vs. experience.

Si users, especially high Si users, may rely on routines, and traditions to guide their decisions. Oftentimes, they may be more comfortable sticking to a routine and experience than they do reacting to new information. In some cases Si users may come off as obsessed with past events, and lean very heavily on these past events to make decisions.

Se users react to information as it is given to them. They focus on the present, and may be intrigued by things such as aesthetic, and the world around them. They may be easily stimulated by physical experiences, such as exercise or thrill rides.

An good example of a healthy Si user is Cosette from Les Miserables. Though she has a sad childhood, and she does use her experiences to define the present, she also has a strong relationship with her Ne. Her experiences are very important to her, so are her personal traditions with Marius, but she rarely lets herself be defined by her past solely, and is able to have a dose of optimism about new experiences

An unhealthy Si user is Elsa from Frozen, specifically in the first movie. Throughout the movie, we not only see Elsa be defined by her past, but she gets stuck in a routine, and she is really unable to push aside this routine out of fear. She is defined by her past, and struggles with breaking out of her cycle. She believes pretty much everything she has been told her entire life, and struggles to break her specific routine, and instead, finds a new routine in the castle she built.

An example of a healthy Se user is Jasmine from Aladdin. Jasmine wants freedom and loves to explore the world around her, and while she makes in-the-moment decisions, these decisions oftentimes gets her out of trouble. She is also able to enjoy the world around her without being incredibly impulsive.

However, an example of an unhealthy Se user, would be Pepa Madrigal. Though not her fault, due to circumstances, she is constantly on fight or flight mode with her environment. She reacts to her environment in a negative way by suppressing her emotions through “clear skies” and is simply unable to react to her environment in a healthy way.

How to Apply this to Yourself & Other Characters

Learning and understanding your type takes practice. In the next two parts, I will explain how to determine your type based on these functions. Keep in mind this is a very watered down version of each function, and it takes more than reading a singular post to become aware of these functions.

This being said, it can be really hard to type yourself, because as humans, we are complex. Just because we use Fe doesn’t mean we don’t have any traits of Fi. Shadow functions, in my opinion are a bit complex to a beginner, but it does take a while to understand yourself enough to find the right type.

For the longest time, I though I was an INFP, because parts of myself that I thought were Fi were actually Ti. Also, due to stereotypes (which will be part 3), I was struggling to understand how I could be emotional and a thinker (I was like, 16 at the time), but everyone shows emotions.

So take your time to understand the functions, and eventually you’ll be able to understand yourself and your type a lot better.

FunkyMBTI - Enneagram

Enneagram Themes

Enneagram 1: The Reformer

Enneagram 2: The Helper

Enneagram 3: The Achiever

Enneagram 4: The Individualist

Enneagram 5: The Investigator

Enneagram 6: The Loyalist

Enneagram 7: The Enthusiast

Enneagram 8: The Challenger

Enneagram 9: The Peacemaker

Other links

Enneagram pages

MBTI pages

Character Typing Guide

Enneagram Types (Part 1)

The Enneagram system consists of nine core types, and each type can have a dominant wing, which is one of the adjacent types on the Enneagram diagram. The wing adds additional nuances and characteristics to the core type.

Here's a description of each Enneagram type, including their core motivations, fears, desires, and typical behaviors, along with information about their wings:

Type 1 - The Reformer: Core Motivation: Ones strive to be good, moral, and virtuous. They have a strong sense of right and wrong and seek to improve themselves and the world around them.

Core Fear: Ones fear being corrupt, immoral, or flawed. They strive for perfection and can be highly critical of themselves and others.

Core Desire: Ones desire to have integrity and to be right. They long for a sense of balance and order.

Typical Behaviors: Ones are responsible, principled, and have a strong work ethic. They tend to be self-disciplined, organized, and strive for excellence.

Wing 9 (1w9): The Idealist

Nines tend to soften the rigidity of Ones and bring a more peaceful and easygoing approach to their perfectionistic tendencies. They may be more patient, accepting, and able to see multiple perspectives.

Wing 2 (1w2): The Advocate

Twos add a caring and nurturing element to Ones. They may be more focused on helping others and may strive for perfection in service to others. They may also struggle with boundaries and a need for external validation.

Type 2 - The Helper: Core Motivation: Twos seek to be loved, wanted, and needed. They strive to be helpful and to win the affection and approval of others.

Core Fear: Twos fear being unwanted, unloved, or rejected. They may worry about being seen as selfish or needy.

Core Desire: Twos desire to be appreciated, valued, and loved. They long for connection and meaningful relationships.

Typical Behaviors: Twos are caring, generous, and empathetic. They often put others' needs before their own and seek to be supportive and helpful.

Wing 1 (2w1): The Servant

Ones bring a sense of responsibility and a focus on ethics and doing what is right to Twos. They may have higher standards and may feel a sense of duty in their helpfulness.

Wing 3 (2w3): The Host/Hostess

Threes add an achievement-oriented and goal-focused aspect to Twos. They may strive to be the best at helping and seek recognition and validation for their efforts.

Type 3 - The Achiever: Core Motivation: Threes seek to be successful, admired, and accomplished. They strive for excellence and are highly driven to achieve their goals.

Core Fear: Threes fear failure, being seen as incompetent, or worthless. They may worry about not measuring up to others' expectations.

Core Desire: Threes desire recognition, approval, and validation for their achievements. They long to be seen as successful and competent.

Typical Behaviors: Threes are ambitious, hardworking, and image-conscious. They often excel in their chosen fields and are focused on presenting a positive image to others.

Wing 2 (3w2): The Charmer

Twos bring a nurturing and helpful dimension to Threes. They may be more focused on building relationships and connecting with others in their pursuit of success.

Wing 4 (3w4): The Professional

Fours add a unique and individualistic flair to Threes. They may strive to stand out and be recognized for their uniqueness, bringing creativity and depth to their achievements.

Type 4 - The Individualist: Core Motivation: Fours seek to be authentic, special, and unique. They desire to express their individuality and connect with their innermost emotions.

Core Fear: Fours fear being ordinary, mundane, or without significance. They may feel a deep sense of longing and struggle with feelings of emptiness.

Core Desire: Fours desire to be seen and understood for their authentic selves. They long for deep, meaningful connections and to express their innermost emotions.

Typical Behaviors: Fours are creative, introspective, and often express themselves through art, music, or personal styles. They value authenticity and tend to have a rich emotional inner world.

Wing 3 (4w3): The Aristocrat

Threes add a focus on success and achievement to Fours. They may strive to stand out in their unique way and desire recognition for their individuality.

Wing 5 (4w5): The Bohemian

Fives bring an intellectual and introspective element to Fours. They may be more withdrawn and focused on gaining knowledge and understanding their complex emotions.

Type 5 - The Investigator: Core Motivation: Fives seek knowledge, understanding, and independence. They strive to conserve their energy and protect their inner resources.

Core Fear: Fives fear being overwhelmed, invaded, or inadequate. They may worry about not having enough resources or knowledge to cope with the demands of the world.

Core Desire: Fives desire to be competent, self-sufficient, and capable. They long for space and privacy to explore their interests and pursue intellectual pursuits.

Typical Behaviors: Fives are observant, analytical, and tend to withdraw into their inner worlds. They often have a thirst for knowledge and may have a few close, trusted relationships.

Wing 4 (5w4): The Iconoclast

Fours add an emotional depth and a unique perspective to Fives. They may have a more artistic or expressive approach to their intellectual pursuits.

Wing 6 (5w6): The Problem Solver

Sixes bring a practical and skeptical dimension to Fives. They may seek security and may be more cautious and attentive to potential risks.

Remember that individuals may vary within each type, and the wings offer additional dimensions to their core motivations. The Enneagram system is a tool for self-awareness and personal growth, helping individuals understand their patterns of thinking, feeling, and behaving.

Stay tune for Enneagram Types (Part 2)

xoxo J.

Enneagram Types (Part 2)

Here’s a description of each Enneagram type, including their core motivations, fears, desires, and typical behaviors, along with information about their wings:

Type 6 - The Loyalist: Core Motivation: Sixes seek security, guidance, and support. They strive to find safety and stability in their environment and relationships.

Core Fear: Sixes fear being abandoned, unsupported, or without guidance. They may worry about potential dangers and uncertainties.

Core Desire: Sixes desire to have security, certainty, and trust. They long for reassurance and reliable relationships.

Typical Behaviors: Sixes are loyal, responsible, and often seek guidance from authority figures or trusted individuals. They may be cautious, vigilant, and prepared for potential risks.

Wing 5 (6w5): The Defender

Fives bring an intellectual and independent dimension to Sixes. They may have a more withdrawn and observant approach to their loyalty and may seek knowledge to feel more secure.

Wing 7 (6w7): The Buddy

Sevens add an adventurous and optimistic element to Sixes. They may seek distraction from anxieties and look for exciting experiences to balance their need for security.

Type 7 - The Enthusiast: Core Motivation: Sevens seek pleasure, excitement, and new experiences. They strive to avoid pain and discomfort and seek fulfillment in the present moment.

Core Fear: Sevens fear being trapped, limited, or missing out on opportunities. They may avoid facing difficult emotions or situations.

Core Desire: Sevens desire to be happy, satisfied, and fulfilled. They long for freedom and a sense of abundance.

Typical Behaviors: Sevens are enthusiastic, spontaneous, and often have a wide range of interests. They enjoy seeking new experiences, possibilities, and tend to be optimistic.

Wing 6 (7w6): The Entertainer

Sixes bring a practical and security-oriented dimension to Sevens. They may have a more cautious approach to their enthusiasm and may seek support and guidance in their pursuits.

Wing 8 (7w8): The Realist

Eights add a bold and assertive element to Sevens. They may be more focused on power and assertiveness in their pursuit of pleasure and may have a stronger desire for control.

Type 8 - The Challenger: Core Motivation: Eights seek control, independence, and protection. They strive to avoid vulnerability and stand up for themselves and others.

Core Fear: Eights fear being controlled, manipulated, or vulnerable. They may worry about being taken advantage of or appearing weak.

Core Desire: Eights desire to be strong, self-reliant, and in control. They long for justice, fairness, and protection for themselves and those they care about.

Typical Behaviors: Eights are assertive, confident, and often take on leadership roles. They have a strong presence and tend to be direct and confrontational.

Wing 7 (8w7): The Maverick

Sevens bring an adventurous and pleasure-seeking dimension to Eights. They may have a more lighthearted and optimistic approach to their assertiveness and desire for control.

Wing 9 (8w9): The Bear

Nines add a calming and harmonizing element to Eights. They may have a more grounded and receptive approach to their assertiveness and desire for control.

Type 9 - The Peacemaker: Core Motivation: Nines seek inner and outer peace, harmony, and avoidance of conflict. They strive for comfort and a sense of unity with others.

Core Fear: Nines fear conflict, disconnection, or loss of peace. They may avoid asserting themselves or facing difficult emotions.

Core Desire: Nines desire to have inner stability, peace, and to maintain their relationships. They long for a sense of wholeness and unity.

Typical Behaviors: Nines are easygoing, agreeable, and often go along with others' preferences. They seek to maintain harmony and may merge with others' opinions.

Wing 8 (9w8): The Referee

Eights bring a stronger assertiveness and a desire for power to Nines. They may be more willing to stand up for themselves and others and may have a stronger sense of individuality.

Wing 1 (9w1): The Dreamer

Ones bring a sense of responsibility and a desire for order to Nines. They may strive for personal improvement and may have higher standards for themselves and their relationships.

Remember that individuals may vary within each type, and the wings offer additional dimensions to their core motivations. The Enneagram system is a tool for self-awareness and personal growth, helping individuals understand their patterns of thinking, feeling, and behaving.

Stay tune for Enneagram posts.

xoxo J.

We do have some redeeming qualities

In researching the enneagram, often theorists and psychologists will look at the types from the viewpoint of the ego fixation. We can be presented with the vices of type and the shortcoming of the egos desires. In short, it’s all fairly negatively focused. But every type, whilst coping with the world in some way, also contains an inherent gift within their type as well a path they may take to have a great positive impact on the world. Type 1: Naturally, Type 1s are imbued with a strong sense of morality, a sharp eye for noticing what is right and wrong. It is this ethical strength that we have built our legal systems on. We can sometimes label Type 1s as reformers because their strength is in working for a greater good, a higher purpose. 1s have an inherent wisdom of social structure, of maintaining order to preserve humanity and so when they draw upon this, can have a great stabilizing effect on society. Type 2: Our world is filled with people who have lost themselves mentally or emotionally and Type 2s are people who are able to nurture these broken people back to health. A type often associated with the archetypal mother, encouraging the growth of people (and themselves) is a skill exemplified by 2s. They also have a natural ability to connect emotionally to people and at a very personal level often. In 2s we find compassion and support that all people need for development. Type 3: Focus and hardwork are qualities that Type 3s can produce with intense conviction. They are self-developed and highly motivated to achieve. But they also are great motivators of people. That driven energy can be channeled into a focus on others for their own self-enhancement. 3s are also the great ‘doers’ of the enneagram, and once they find a cause worth pursuing, will totally engage themselves into its manifestation. It is that 3 mentality that pushes progression in society. Type 4: This is the enneagram point of creativity and originality. Type 4s are able to absorb their experiences of the world and from it produce self-renewal, often resulting in artistic vision. It is also worth pointing out the emotional receptivity of Type 4s. They can truly be empathetic and their natural gift is in being able to receive and process emotionally energy of others. The 4s in our world provide us with deeper meaning and understanding of life. Type 5: Whilst others can be overrun by their own emotions, fear or hidden pursuits, Type 5s natural gift is reason and objectivity. They are able to view situations without being affected by them, a sort of birds-eye view. When faced with a problem, Type 5s have a natural ability to see what information is missing and where it can be found, making them good investigators. It is this type that can perceive past social norms to become engaged in the structures of the universe and humanity. Type 6: Faith is the virtue of Type 6s. Paradoxically, we also find that this is the type of great skeptics. Thus 6s contain within themselves a natural ability for evaluation. Often when entering a new situation they are able to make insightful inferences about their environment in a very short period of time, often drawing upon the subtle points of information unseen by others. Is is through 6s that we build the institutions of the world as well as finding displays of great courage. Type 7: Finding joy and happiness in life is the life goal of Type 7s. The possess a vitality and energy that is infectious to the people around them. 7s also possess innovative problem-solving capabilities. They are highly resourceful, often thinking outside the box when faced with an obstacle. They can synthesise information from different sources and express this in creative ways. Type 7s help the world appreciate the joy of life and share their happiness with the people they meet. Type 8: The energy presented by Type 8s is almost tangible, a presence they naturally use when moving through hostility. They have natural strength and the ability to assess the danger of a situation in which they enter combined with their ability to endure through hardship. Type 8s are also great leaders, very protective of the ones they love. This type can stand up for their beliefs and challenge the problems present in our society head on. Type 9: No type is as accepting and accommodating as Type 9. They are able to bring peace and acceptance to the people around them. 9s have a natural ability to merge with their surroundings, taking in and appreciating all its goodness. They can use this ability to bring together conflicting parts of their reality into balance. Only Type 9s are able to truly be present within the moment, neither looking to the past or present or through a filter of viewpoint. They are the people we turn to for mediation, for acceptance and to bring harmony into the world. Of course no type is perfect and we all have areas of ego fixation to work on. But by understanding the potential within our type, it gives us clearer direction into becoming the greatest person we can be.

Enneagram Triads: 1. Primary Centres

The relationships most obvious within the enneagram are those connected by the lines of integration and disintegration. Yet many who have studied the enneagram have found all the types can be related to each other not only by lines if connection but also by groupings in threes, known as the triads. There are 4 distinct triads which will be looked at over the course of the month and this relate to the dominant emotion of a type, the way a type acts, the way a type reacts and the psychological association of the type. (Note that triadic groupings should not be used to determine compatibility, as this is affected not only by personality type but factors outside of the enneagram. Like seriously don’t) The triadic grouping that is usually first introduced is the dominant centres of intelligence. Each centre is associated with relating to an aspect of being (self, others, environment) and although each type is influenced by all three, the groupings are formed by identifying the dominant centre, resulting in a dominant emotion being present. It in interesting to note that the way a type deals with their dominant emotion results in their type behaviour. The Instinctive Centre - Anger and Rage Also referred to as the gut centre, as its name suggests this is our point of instinctual intelligence. Instincts are concerned with relationship between a person and their environment. It is the oldest and most primitive part of human psychology, and is primarily focused on our survival and endurance in our world. This will to endure is seen within the types it rules, 8,9 and 1. All three types are subconsciously focused on not being affected by the world and on moving through, no matter what happens. However, these three types deal with the dominant emotion of the centre, anger, in very different ways. For type 8, the anger is externalised. 8s use anger as an energy source to fuel their actions, as a driving force to gain control. 1s focus more on a internalised control of their anger; it is justified to be used for justice and morality whilst the primitive desires it produces are repressed. 9s are the most out of touch with their anger, numbing it out or denying its existence. This conflict avoidant type often employs a narcotization process to put its anger to sleep. In society, anger is often viewed as a counter-productive emotion. It is associated with conflict, hostility and violence. However, the centre is directly linked to the body and to our physical energy. Anger, when utilized correctly, can be a great driving force for good within our world. Utimately, in order for the gut types to mature they must realise what affect the anger has on them and to grow past this. The Emotional Centre - Shame and Image When relating to other people, we make use of our emotional centre and our emotional intelligence, related to the heart. Emotions such as joy, sorrow and the dominant emotion of shame or guilt, can often result from interactions with people, how we treat them and are treated by them. While we are in control mostly of how we treat others, we can manipulate how others treat us through the presentation of image of self. Thus the three heart types, 2,3 and 4, all focus open the image of themselves, sometimes to the extent beyond truth. For type 2, the image focus is on others, being a helpful and caring person. Guilt is alleviated through love for people with love in return. Type 4s focus more on building image internally. Individuality begins with separation from others, leading to a focus on originality and self-awareness. Type 3 is the most image-focused, always presenting itself as self-directed and successful. 3s are also very out of touch with emotions, often feeling with the deem to be the feelings needed for a situation. Reflecting upon the heart centre brings to mind the saying ‘just be yourself’. What is the self and our identity? Evidently, its probably nothing to do with what others think of us or perceive us to be and more to do with understanding ourselves. Our true selves. For the heart types, growth comes in looking past the image they have constructed towards a more honest sense of self and authenticity of identity. The Intellectual Centre - Anxiety and Fear Perhaps the centre we are most familiar with, the head centre is directly linked to the self, our consciousness. It is concerned with evaluating all the sensory input we receive and processing it into responses for action and reaction. The brain is the organ we rely on to run the whole body system and so it is constantly preparing us for the future. The head types, 5, 6 and 7, therefore all are oriented towards looking ahead at what is to come. The three types also have a over-active minds, leading to the emotion of anxiety, which is dealt with in different ways. Type 5 takes an internal focus of dealing with anxiety by collecting knowledge and withdrawing from the world. There is a safety in being away from the world. In contrast, Type 7 takes an external approach, doing things rather than thinking. If anxiety is not felt, it does not need to be dealt with. Type 6, the central head type, is most out of touch with dealing with this anxiety, often over-thinking situations and reacting to their own projection of this anxiety. Meditation is a key practise encouraged by almost all spiritual practitioners. By focusing upon stillness, we empty our minds of its banter and just exist within the silence. This is particularly useful for the head types. Shifting attention from anticipating the future to being present within the here and now is done through working on stillness of the mind. Whilst the centres are used for the main groupings, it can be difficult at first to see how the types are grouped. The analytical type 5 is almost completely opposite to the impulsive type 7 whilst the peaceful type 9 contrasts greatly to the assertive type 8. This is because the types work at controlling their dominant emotion, some making it more obvious than others. We will see that other triads present more obvious behavioural similarities than the centres and can be more useful in typing a person. 

Enneagram Triads: 2. Hornevian Groups

The second triad of the enneagram deals with the way we approach the world or how we act. Also known as stances, the triads were originally identified by Karen Horney as she classed them by the direction we move in relation to other people. We can move with people, against people or away from people. Whilst I agree with the general idea of these names, I’ve read other articles relating these types to using the three basic actions, thinking, feeling and doing, in different orders. I’ve also seen correlation to the Freudian ideas of ego, superego and id but unfortunately, as much as I love Freud and his radical theories of psychology, only weakly match the triad descriptions. Nevertheless, considering all three in conjunction with each other provide a much richer description of the Hornevian groups. The Assertive Stance - Types 3, 7, 8 This triad is seen as the ‘moving against’ stance. The types are very much focused on acting in a manner to gain what they desire. They are the types that think about what they want and then act do gain this. It’s this focus on the self that matches the Freudian association of the ego. To assert oneself is second nature. This is very obvious with type 8 as they assert themselves very often, sometimes to the point of aggression. For Type 7, the assertion is seen when they pursue new things, asserting their right to fun. Type 3 asserts itself in a more subtle sense, focusing more on their own goals. However, if one was to stand between them and these goals, they would stand up for themselves. The general advice for the Assertive Stance types is to be aware of the other people. The types can often act without thinking about how their actions are affecting people, sometimes with very negative consequences. It the simple notion of thinking before acting but also thinking about others before doing. It’s also interesting to note these types can sometimes have difficulty forming deep, meaningful relationships with people. The Compliant Stance - Types 1, 2, 6 When we talk of the types being compliant, it is a compliance to the superego. The focus is more on society and the people around them rather than themselves as seen with the assertive types. These people ‘move with’ others, focusing on feeling what is happening around them and then acting accordingly. For Type 2 this action is focused on people. The desire to help others and attend to their needs outweighs focusing on their own needs. Type 1 directs their focus to social standards. They act to maintain justice and preserve social law within their groups. Type 6 will act more towards their situation they are present within, constantly assessing its safety and working towards building a secure environment. For the Compliant Stance, sometimes its good to look inward at their own desires. Each type can be self-sacrificing in some way and so to be aware of how your own desires may not be in line with your society’s desires is important in acting in a way that can attend to both. Often, the Complaint Types can be very unaware of how their personal reasoning is heavily influenced by the communities they are involved in.

The Withdrawn Stance - Types 4, 5, 9 The Withdrawn Stance as the name suggests are those types that 'move away’ from people. Here we find the types that focus on thinking and feeling, making them highly imaginative. It is hard to see how their Freudian assocation, the Id, can be linked with these distant types however Freud himself remarked that it was 'thinkers and poets’ who were most in connection with their subconscious. Type 5 often withdraws the most physically, strongly asserting their need for privacy and withdrawing from the world. Type 4 withdraws socially, taking time to construct their own individuality separate from others. While Type 9 doesn’t necessarily physically withdraw from the world, they are guilty of zoning out with people, a mental withdrawal into an inner sanctum of being. Types of the Withdrawn Stance can all benefit from moving themselves into the world and really being present within it. Often the types can develop great skills and talents in their time by themselves but do not ever present these to the world, focusing rather on keeping it all to themselves. It is good to learn that using these skills and showing them to the world can be as rewarding as developing. The Withdrawn Stance also has a unique quirk in that they can feel a disconnect to their humanness, often feeling detached from their body and more present within their imagination and fantasy. The Hornevian Groups are much easier to identify than the Primary Centres. It is also much easier to determine a persons type by first identifying their stance. In addition, all the triads make clear something that we can overlook in typing; personalities are complex. It’s not only our Primary Centre that we have to work on but also how our stance affects us and the way we react to others. Just learning about some of the basic aspects of ourselves gives us a starting point for looking further into each of our rich complexity of being.

Enneagram Triads: 3. Harmonic Groups

Whilst the Hornevian Groups looks at the actions of the types, the Harmonic Groups focuses on the types reactions to obstacles and difficulties in life. And the groupings are completely different to those seen in the Hornevian triads. Probably the easiest way to type someone is by identifying both their Hornevian and Harmonic group, their action and reaction to the world. In the Harmonic triads, similar to other groupings, we find three distinct ways of reacting to an obstacle. They can be classed according to the reasoning attached with each view. Remember, although these reactions are paired with certain types, people of these types may in addition also react according to their lines of integration and disintegration, depending on how developed they are. Positive Outlook - Types 2, 7, 9 The silver lining is what these types focus upon. When the going gets tough, the Positive Outlook types bring our attention to what is still going right and how the problem may not be that bad. Type 7 does this through their focus on happiness, on constantly keeping the environment upbeat. Type 2 will focus on people, calming and reassuring them in trouble. Type 9 maintains their tranquility throughout the ordeal, acting as a soothing presence for others. One problem with the Postive Outlook types is that sometimes they can easily overlook the problem, even denying its existence. The focus on happiness and positivity can be used as avoidance of problems and so it’s important for people who react like this to acknowledge that can be good sometimes to face an obstacle as it is, working through the pain and difficulty with resilience. Competency - Types 1, 3, 5 When faced with an obstacle, the Competency group look towards resolution, working as quickly and efficiently as they can. They value an unemotional approach to problem-solving, valuing cognitive efficiency as opposed to the irrationality contained within emotional reasoning. Type 1 will focus on working within their belief systems, valuing moral law and ethical fairness. Type 5 in contrast strives for an omniscient view of the problem, moving outside of the systems they are part of. Type 3 will do both but mainly wants to resolve chaos smoothly without impacting themselves or others opinions of them. Although efficiency is an effective problem-solving strategy, denying emotions can be detrimental. The advice for the Competency group is that feelings, though messy and irrational, are necessary part of reacting to problems. Dealing with them, instead of denying or repressing, not only provides cathartic experience but also increases our empathetic connection with others, bettering relationships with all people.  Emotional Realness - Types 4, 6, 8 Obstacles and problems evoke within us an emotional response, and it is the reaction that the Emotional Realness types will focus in on. They express their reactions openly and in doing so, look for emotional mirroring within others gaining knowledge of where others stand on issues. Type 8 openly expresses anger, often feeling energised by conflict. Type 4 takes a more withdrawn approach to their reaction, often in an artistic or symbolic form. Type 6 is more selective in its reaction, using the emotional release as a way of assessing people or situations. The Emotional Realness reaction is probably the least supported by the western world, which values rationality and emotional repression. This isn’t to say these types are not good. On the contrary, the Emotional Realness types are probably best at working through their emotions as well as those expressed by others. It is just a matter of not over doing it, of being aware of how venting your own frustrations can significantly impact others. After learning about the different triads present within the enneagram, what I found most interesting was the geometry. All the major triads when drawn onto the enneagram symbol, came up as similar triangles creating a symmetrical pattern. It seems to be more than a coincidence that a personality based model of humanity can produce such a mathematically sound pattern. This is why I believe the enneagram should be taken and applied not only to just personality, but also to other areas of our human existence.  

Enneagram Triads: 4. Psychological Geometry

As seen so far, each enneagram triad has associated with it a particular triangle. Therefore the most obvious grouping we would notice would be the large equilateral triangles making up the 9 points. Unfortunately, the associations with this are much more difficult to discern; they are the distinctive psychology of the types and the processes they use. This is probably an area of enneagram research that has not been looked into quite deeply but enneagram authors Riso and Hudson have labeled these the object-relation groups. This focuses upon the relationship between the ‘self’ and ‘other’ and from it, what dominant feeling-state is present. I’ve also included my own observations of types, though these are not psychologically validated terms. Intensity/Polarity - Types 1, 4, 7 According to object-relations this group is classed as frustration-based, that the types within it are never able to fully find what they seek, or become disenchanted quickly. I notice a certain polarity and intensity present within each type. With Type 1, the polarity is in morality. The world is black and white, divided into perfect ideal and imperfect reality. The intensity of Type 1 comes within its own moral compass which seeks to be ethically perfect. With Type 4, intensity is found in emotion. The world is experienced through a very profound emotional filter. Things are intensely beautiful or hauntingly tragic or extremely distasteful. Polarity comes with the fact that there is no emotional neutrality with Type 4. Even something viewed as a common object will have a dreadful commonality attached to it. Type 7 has polarity within their thinking processes and this is seen through where it focuses attention. Subjects are either interesting or boring. In addition, there is no spectrum of a little interesting or slightly boring; the mind moves from one intensity to the other, accounting for the distractible nature of Type 7. Superiority/Dominance - Types 2, 5, 8 In object-relation terms, these are the rejection-based group, which sees themselves as smaller and weaker than the other build defences for this rejection from the other. This certainly matches my observation of the types striving for superiority or dominance. Type 8 displays this most obviously with a desire for control of environment and dominance of situation. They exert a energetic superiority towards the external world, using anger as a driving force to gain power over their circumstances. In contrast Type 2 strives for social superiority. By attending to the needs of others, they can place themselves in the position where others are dependent on them. Without them others would struggle. In this sense, superiority comes in the value of ‘goodness’ and kindness to others. With Type 5, the dominance is of the self. The rational mind is valued to control all other aspects of the body. Irrational emotions and impulses are dominated and processed by logical reasoning, leading to the believe the mind is superior to the body. This can account for the Type 5 behaviour of withdrawing within their head as they must attend to this emotional processing to maintain their control.

Multiplicity - Types 3, 6, 9 The final group in the object-relation theory is the attachment-based group. The types within this group are attached to a state of being, an image, a job, a feeling, whatever it is that’s stabilising their lifestyle. This attachments can often be too deeply held and can cause problems for the types. I’ve also noticed their is an inherent multiplicity present within these types, a sort of chameleon-ness. Type 3 has the obvious shifting of image present. They are able to quickly shape shift the presentation of themselves to others in order to be appealing to others and present their success. Type 9 contains multiplicity in being, changing with their environment. This type is most affected by the space it enters, filling their consciousness to merge with certain people or specific environments. Interestingly, Type 6 shows the multiplicity within personality. This is the only enneagram type that has correlations with almost every single Myers-Briggs Type Indicator. Some have even alluded to the fact that within themselves there are splits within consciousness, forming an inner council of personality. Type 6 therefore alters personality to fit to that which provides the greatest security and personal safety to themselves. Unlike the other 3 posts on triads, I have not provided any advice for the types. This is an area of the enneagram that has minimal information and I can only provide observation on what I have seen and researched. Hopefully, taking into account all the information of the triads, you will be able to apply it to yourselves to identify your own ego patterns and then work towards moving beyond these defense mechanisms to a greater self development and connection towards Essence.