Category Archives: Spirituality and Psychology

astrology, Cartomancy, Divination, Divination Master Post, Fortune-telling, Geomancy, I Ching / Yi Jing, Occultism and Esoterism, Philosophy, Playing Cards, Spirituality and Psychology, Tarot

Divination vs Fortune-Telling: History of a False Dichotomy

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The founder of BOTA, Paul Foster Case, proudly started his short book “Oracle of the Tarot” with the assertion that Tarot divination is not fortune-telling. The reason, he explains, is that fortune-telling is grounded in the belief in luck, chance or fate, while divination understands that everything is about our personality. The same statement is found at the beginning of the advanced BOTA course on tarot divination (Oracle of Tarot, without the ‘the’). Ann Davies clearly had a hand in rewriting it, considering how verbose the course is, but the substance was similar.

Paul Case was tapping into the spirit of the times when he made that statement. Since Tarot had the (mis)fortune of attracting the attention of XVIII and XIX century occultists, it hasn’t enjoyed a moment of peace: everyone wants to believe it to be not an obvious masterpiece of Renaissance art and Medieval philosophy, but an occult device made to transmit mystical knowledge unknown to most people (even though most people prior to the Enlightenment and the French revolution would have been able to tell you what the Tarot was about).

The same has happened to Astrology. Once a practical art for foretelling the ups and downs of actual life, it became the victim of the occult intelligentsia of the last couple of centuries and was turned into a hodgepodge of pseudomysticism, ill-digested psychoanalytic concepts and “it’s true if you believe it” New Thought crap.1

But this is not the whole story. If one takes the time to study, say, the Golden Dawn system, one quickly finds out that their traditional way of reading the Tarot is grounded in fortune-telling (just read MacGregor Mathers’ example of the Opening of the Key spread). Even the BOTA system, which derives from it, preserves very concrete meanings to be strung together into sentences, despite Ann Davies’ attempt to turn divination into a form of Kabbalistic meditation.

In other words, the occultist attempt at reappropriating the Tarot and Astrology (which in part continues to this day with some bogus theories about the so-called Tarot of Marseille, but more on this in another post) is only partly responsible for the divination/fortune-telling dichotomy. Much of contemporary occultism is grounded in the psychoanalyzation of magic and spirituality, which, in turn, is a defense mechanism against the death of the classical spiritual worldview. Yet, for all its shortcomings, it at least preserves some core tenets of the magical worldview.

But the problem with this is that while it does preseve in some ways the roots of the worldview in which divination can flourish, it has lost the intellectual basis for defending it. Intellectually speaking, even today occultism is largely stuck in the pre-WWII era, with its myths of scientific positivism, of constant historical progress and of magic as misunderstood technology (while I would argue the opposite, namely that technology is misunderstood magic).

Essentially, what has gone lost is the philosophical framework that allows us to keep together divination as spiritual practice and divination as uttering of concrete, verifiable truths.2 That’s largely because spirituality, in the post-XVIII-century Western world, was only allowed to survive as private indulgence in irrational behavior, a weakness to be tolerated.

Thus the split was born: 1) on one hand divination: a ‘serious’, and therefore unverifiable endeavor, a tool for vague self-reflection, cheap catharsis and shallow instagrammable aha moments. In other words, something that the small judgmental scientist constantly perched on most people’s shoulder could smile upon as at least benign, if not really true; 2) on the other hand fortune-telling: a crass or quaint superstition that is just a scam when it gets things wrong and just a coincidence when it gets them right. The little scientist can be free to frown on it. In other words, the distinction was born out of the guilty conscience of “spiritual” people, i.e., out of their subconscious scientism, as a way of telling themselves and society “I indulge in this silliness, but I am just quirky, not stupid.”

The occultists of yore were at least intelligent men and women who actually had something to say. They may have worked in an intellectually hostile environment, but they at least gave it their best shot, and for this they deserve leniency. What happened next is worse: that the already battered art of divination fell into the hands of stoned hippies and people with degrees in the most useless branches of socially acceptable knowledge. Then along came the Liz Greene’s and the Rachel Pollack’s (to make just two examples) who destroyed Astrology and Tarot even further. From then on it could only go in one direction: past life readings, divine feminine, empty motivationalism and strategizing, healing of generational traumas and all the attendant nonsense.3

Interestingly, the more contemporary divination’s fake husk rots, the more one needs to be intellectually dead to practice it, the more it becomes reintegrated in the higher spheres of society. I believe I already talked about a friend of mine who works for Google and has to endure meaningless meetings with tarot readers and astrologers because her boss is the manifestation-obsessed boss babe type. Nor are tarot readers a rarity in corporate America. This probably says something about how brain-damaged this kind of environments is. The nicest thing we can say about this part of society and this strand of divination is that they deserve each other.

MQS

  1. This is not to say that Astrology or divination were unanimously accepted, but the debate was much more complex. ↩︎
  2. This, by the way, is not a call to “go back” to some long lost good old times. I am no reactionary. Nor am I a progressive. I am a realist. ↩︎
  3. By which, of course, I do not mean that there is not a feminine side of the divine, nor that trauma cannot be a real thing. I only mean that these words correspond to nothing but the most vapid pseudointellectual nonsense when coming out of most people’s mouths nowadays. ↩︎
Card Reading, Cartomancy, Divination, Divination Master Post, Fortune-telling, Playing Cards, Spirituality and Psychology

Is He An Atheist? (Card Reading Example)

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Traditional cartomancy, like all traditional divination systems, is full of tips on how to handle spiritual topics. The difference with contemporary psychobabble is that in traditional cartomancy we deal with a spirituality that is rooted in the earth and in everyday life rather than in Mind/Body/Spirit section poppycock. As I often remark, in such systems spirituality is seen as the logical next step for someone who is acquainted with real life, not as a consolation prize for someone who is trying to avoid it.

The querent asked if her boyfriend believes in “a superior being”, by which I assume she meant God (“being” is probably a more reassuring term compared to “bearded guy holding a lightning bolt”). She places great importance on the topic, but he seems to avoid talking about it. This is a playing card reading. In the next days I will also post a Vera Sibilla reading done on a similar question by a different person some time ago.

A♥ – 8♣ – 9♣ – K♥ – 7♣

Seeing this, I asked the querent to draw three more cards to open the reading on the Ace of Hearts, which yielded the 2♠, the 2♣ and the 6♣.

The first thing I noticed was the complete absence of Spades (except in opening the spread, but that’s a very weak Spade). This generally bodes well for spirituality. However, there is also a majority of Clubs, which indicate struggles and difficulties. There is no need to interpret the spread card by card. The spread indicates a slow or difficult relation with the divine. Belief is not denied, but it is rendered heavy, problematic.

The first card is the Ace of Hearts, which can indicate “inner” issues, but because the first card in a spread can also represent the cause of a situation described by the following cards, I ventured to interpret it as issues relating to the home causing the querent’s boyfriend to falter in his faith. The three additional cards with which I opened the spread on the Ace of Hearts reinforced my idea that there must have been a difficult atmosphere at home surrounding the topic.

What about the King of Hearts? Is it the dad? Well, no. Traditionally, in spiritual readings the King of Hearts is God himself (just like in the Sibilla): he is the lord (King) of your inner life (Hearts). Surrounded by all those Clubs, the God-side of the boyfriend’s life suffers, is stifled. Yet it is there, since the King of Hearts comes up and is not surrounded by Spades.

I asked the querent to give another three cards to open the spread on the King of Hearts. These were the 10♠, the 4♣ and the 10♥. At night (Ten of Spades) he speaks (Four of Clubs) spiritually/finding consolation (Ten of Hearts). He prays to God at night.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons – Type Four and Type Nine

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Enneagram Type Four and Enneagram Type Nine can occasionally appear similar, but are actually quite different. Fours are a Heart type, and are primarily concerned with finding someone who will see them in their woundedness. Nines are a Body type, and are focused especially on maintaining their own independence, which they achieve by avoiding causing trouble with other people.

Broadly speaking, both types tend to have a vivid inner life, though Fours generally entertain negative emotions and often play intense, tragic, tear-jerking scenarios in their minds to evoke certain feelings. On the contrary, Nines often become lost in vague and comforting ideas that they play again and again to be reassured that all is well.

Both types tend to be withdrawn, but in vastly different ways. Nines are withdrawn in the sense that they often suppress their own energy and agenda in order to avoid it colliding with that of others. As such, they appear accomodating and self-denying, though it is common knowledge that Nines generally employ a high degree of passive resistance to sabotage other people’s attempt at heralding change into their life. Still, their way of withdrawing their energy can make them appear (even to themselves) friendly and welcoming.

Fours, on the other hand, are withdrawn because they feel they don’t belong and are too broken to be understood. They tend to long for meaningful contact but at the same time despair of finding it. Their strategy is often of attracting people who will see them as suffering. Though they are often quiet, their emotional storminess at times of distress puts off others, whom they are usually not afraid of inconveniencing if it means letting them know how the Four truly feels.

Both Fours and Nines tend to have a hard time finding their “center”. Fours often struggle with their own identity (believing that they are the only ones with such problems) and generally end up playing up certain aspects of their inner life (especially negative traits or emotions) in an attempt to conjure up a stable identity. Nines also find it hard to have a defined identity, but more in the sense that they have few clearly set boundaries toward other people’s agendas and desires. They often end up flowing along with others (as long as the others also don’t rock the boat), something Fours find almost impossible to do.

MQS

Card Reading, Cartomancy, Divination, Divination Master Post, Fortune-telling, Playing Cards, Spirituality and Psychology

On Death (Example Reading)

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Of the many subjects that have been banished to the realm of shadows in contemporary divination, none have become more unspeakable than death. Under no circumstances should we be reminded of our mortality and finitude, largely because these are all things that fly in the face of the “you can be whatever you want” ideology that many diviners now espouse. Divination proves that no, we can’t be whatever we want. Certain patterns of our life are laid out for us and there is precious little we can do about them except, maybe, work on our ability to accept them.

Obviously, as diviners we wield a certain degree of power over our querents, and as such we ought not to abuse it to terrorize them. I don’t usually talk about death unless the question is specifically about it or unless the context somehow allows for such a discussion. But I am also no moralist lecturing the querent on what they should be asking. In this case I was asked by a woman about her father’s wellbeing after being diagnosed with a serious illness. I told her I would not diagnose anything, but I would merely look at the general flow of his life.

2♥ – Q♥ – Q♠ – K♠
10♠ – K♣ – 9♠
8♠ – Q♦
10♥

I said it largely to comfort her, but the cards have their own language that cannot be overruled by any consideration. The pyramid can largely be summarized in one word: “funeral“. There isn’t much to discuss or interpret. Look at that group of people cards: these are not specific individuals. They are just meant to indicate many people together.

Then we have the Nine of Spades, Eight of Spades and Ten of Speads interspersed. These show great evil, tears, darkness. You get the picture. In the context of this question, many people together for something tear-related is called a funeral. So there is going to be a funeral: the father won’t survive.

Due to the Two of Hearts, I thought this was going to be within two weeks (not the funeral, but the death). It ended up being almost a month (timing is always tricky). In general, I think the cards meant “soon”.

But what about the Ten of Hearts at the end? Shouldn’t it nullify the evil meaning of the other cards? Usually it does, but the Ten of Hearts also represents Heaven or paradise. In the context of readings about this sort of issues it indicates that death comes as a release from the sufferings of life. As such, as weird and unfathomable as this sounds to us in the realm of the living, the spread is positive: it ended well because it ended in death. As a matter of fact, I have been told that the father was serene and peaceful till the end.

Why Predict Death? Philosophical and Practical Implications

I hope I haven’t put off anyone with this post, but the fact is that death is possibly the most salient event in life, so it makes sense that divination should be able to address it. The readings I do about this sort of issues are very rare, and I generally warn the person that I am fallible and have been and will be wrong again.

Other readers may choose to avoid such questions altogether. This is a legitimate choice, as no one should be forced to read about topics they feel uncomfortable about. However, it is also important to recognize that such questions are legitimate and that there is nothing inherently dark about them. It all depends about the context and about the attitude of the diviner (and of the querent, of course).

One may ask what the point is of divining about death and other such topics, since the querent cannot do much about it. In reality, there is plenty of non-morbid reasons to want to know about it: one may wish to set their affairs in order, or simply get a head start in getting closure. In pre-modern Western astrology, as well as in Chinese astrology, the prediction of the native’s death, or at least of whether they had enough life force in them to lead a relatively long life, was one of the first things the astrologer looked for. This is obvious: you can’t predict fame to someone for next year if they’ll be gone tomorrow.

Most importantly, a sober and serviceable approach to such topics has the ability to make us appreciate life from the point of view of the eternal, from the recognition that many things escape our control and we are truly actors in a cosmic play.

MQS

Enneagram, Spirituality and Psychology, Uncategorized

Enneagram Comparisons – Type Four and Type Eight

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Enneagram Type Four and Enneagram Type Eight are vastly different, though they do share some common values. Fours are a Heart type and are concerned with finding meaningful connections that will redeem them from their tragic sense of abandonment in an alien world. Eights are a Body type, and they are mavericks with a warrior-like streak who will do anything to survive and preserve their independence.

Both Eights and Fours highly value their individuality and their difference from others. Fours generally cultivate an image of being special and different as a consequence of their suffering. Their feeling of alienation from the ‘commoners’ usually contributes to their passivity and sense of vulnerability and their need of being rescued. Eights on the other hand feel like they have fought, survived and won and that this has made them stronger–but also that they need to constantly patrol every inch of their independence to avoid losing it.

Both types also value authenticity. Fours are on a quest for authentically expressing what they perceive to be their authentic self. They don’t like affectation and social niceties when these prevent them from acting the way they feel is appropriate. However, they also sometimes tend to place excessive emphasis of some of their inner experiences as opposed to others, so that paradoxically they end up appearing inauthentic.

Eights have a strong instinctive perception of truth and authenticity in others and often quickly call out their BS. For them, this is a way of deactivating potential sneak attacks. However, their unwillingness to accept that some truths are more complicated than others (thus escaping their nose) can sometimes make them appear unreasonable or even dense.

Fairness is a common theme to Fours and Eights. Fours feel that life is unfair to them because it has inflicted on them more than their fair share of pain. This may or may not be objectively true, but subconsciously Fours need to believe it in order to sustain their image of being different, which in turn leads to more pain, etc. Eights believe that the world is unfair and that they are up against it, almost superhero-style, fighting for themselves and for those who are too weak to defend themselves. However, the excess choler they put into their actions can make them behave unfairly or even cruelly at times.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons – Type Four and Type Seven

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Enneagram Type Four and Enneagram Type Seven are quite different from one another, and not easy to confuse. Fours are a Heart type whose main focus is on what’s missing and what they are lacking. Sevens are a Head type, and they are generally focused more on finding exciting ways to fill up their time to distract them from life’s unpleasant aspects.

In general, Fours tend to have a relatively pessimistic view of life, and especially of their own life. Sevens are not necessarily optimistic, but they do tend to seek distraction from the negative side of things, which they usually acknowledge only in their more sober moments.

Fours tend to see beauty in what they don’t have, which is the basis of their envy. Some Fours may not even know what it is that they feel they are missing, they just know they don’t have it. They tend to focus on the past (what is lost and unrecoverable). Sevens on the other hand have an anticipatory mindset (they are the “looking forward to” type), whereby they get hyped about new possibilities for enjoyment. Fours can also focus on the future, but they also often know from experience that when the future comes, if it comes at all, it is generally a letdown.

Experience

Fours and Sevens are also very different around people. Sevens are people magnets, even when they don’t want to be. Stuff just tends to happen around them. Fours are usually ill-at-ease around people, though they long for contact and meaningful relationships. Furthermore, Sevens generally don’t question people’s motives too much unless they are given reason to, whereas Fours often overinterpret people’s behavior around them as a negative reaction to them and as proof that they don’t belong and are misunderstood (note that Four’s overinterpretation is different from, say, a Six’s questioning of people’s motives).

It is not rare for both Fours and Sevens to appreciate peculiar experiences and have a marked aesthetic appreciation. Sevens tend to have a quick pace, and they usually “eat life” at a high speed. While they can have a small handful of favorite activities, they are generally on the go and will always incorporate new ones into their routine to avoid it getting stale. They also tend to be somewhat hedonistic and materialistic.

Fours, on the other hand, usually like to savor a more limited range of things and activities for a more protracted period of time, tend to have a slower pace and are less materialistic and more concentrated with depth, as they tend to have an almost spiritual dedication to their practices. This is not to say that Sevens are necessarily shallow (though less healthy Sevens certainly are). Many Sevens can extract all there is to extract from something in a very short time and then move on collecting new experiences. The moving on part is what Fours struggle with, as they often feel the need to create and recreate the same kind of experience to evoke certain (usually negative) feelings.

MQS

astrology, Card Reading, Cartomancy, Divination, Divination Master Post, Fortune-telling, Geomancy, I Ching / Yi Jing, Occultism and Esoterism, Philosophy, Playing Cards, Spirituality and Psychology, Tarot, Uncategorized, Vera Sibilla

On Prayer Before Divination

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Some days ago I was talking to a fellow occult student and we were comparing notes on how we go about the process of divination. When I told her that I tend to say a little prayer before divination she was surprised, so I thought it would make for a nice topic.

First off, I do not think that praying before divination is mandatory, nor do I think that it’s the prayer that makes divination work. It doesn’t matter if it’s synchronicity, as Jung said, or if it’s the spirits that live inside the cards, as my first teacher told me, or if it’s the Soul of the World, as the Platonists believe, or if symbols are living beings, as I believe: the point is that the cards always rearrange themselves in a meaningful pattern, the planets always find themselves in the right aspects, the right geomantic figures always emerge, the right I Ching Hexagram always forms.

As such, in a way, divination is a natural activity, so much so that it’s probably one of the earliest activities humans have undertaken. The reading of symbols came much sooner than the reading of characters, because symbols occur naturally to the mind whenever we realize that X means Y. The moment the first men drew any kind or conclusion from any kind of observation, divination was born.

And yet, I believe that divination is also essentially extraordinary. In a way, divining is as normal as cleaning your cat’s litter box, but in another sense it is also very different. In divining we read a part of the whole (the divination system) to derive conclusions on the whole (life itself). Indeed most divination systems are universal languages that mirror the complexity of the Macrocosm.

As such, divination cannot be decoupled from a global understanding of life, and this global plane is where philosophy, spirituality and occultism unfurl their wings.

In my own view, occultism is divided into three branches: devotion, divination and magic. But these three aspects are not discretely separated. For instance, theurgy brings together magic and devotion. Divination and magic are often coupled together, such as in electing the right time to make a talisman or in asking if a magical action is warranted or advisable or effective.

Praying before divination brings together devotion and divination. It is a way of recognizing the extraordinary import of the action I’m about to take, despite this action being, in another sense, perfectly ordinary.

It helps me more than it helps the divination system itself. Nor does it have to be prayer. I know of some people who wash their hands before divining. In Imperial China official diviners had to cleanse themselves before attempting divination, and this is true all over the world.

No one divines willy-nilly. No one *should* divine willy-nilly. This has nothing to do with respect (unless you are receiving information from a particular spirit), it has nothing to do with asking deep questions (divination should always be practical) and it has nothing to do with not having a sense of humor (you can have a sense of humor, in spite of how bland and vapid many of us are). It does have to do with knowing what place divination has in the scheme of things and reaching that place. I do it through prayer, others may do it by just taking a second to clear their mind, but everyone does it one way or another.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Four and Type Six

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Enneagram Type Four and Enneagram Type Six share some similarities in spite of focusing on entirely different things. Fours are a Heart type, whose deep desire for authentic connection is only equaled by their feeling unable to find someone who will truly see them in their uniquely flawed nature. Sixes are a Head type, and their need to be reassured is equaled only by their inability to trust anything they or anyone else say.

Both types can have a generally negative view of the world. Fours believe themselves to be flawed and disadvantaged and feel that they don’t belong because they lack something other people have. Sixes are negative because they are used to questioning everything that is apparently good until they have managed to squeeze something that can be considered iffy or untrustworthy out of it, and see the world as a dangerous, or at least precarious place.

However, Fours are unapologetic in their pessimism, whereas Sixes may often try to tone it down or even suppress it in order to ingratiate themselves to others (they can even come off as upbeat) to build up friendships and alliances. In general, Sixes don’t like putting others off because they subconsciously don’t want to make enemies, whereas Fours generally don’t like behaving in a way that is not authentic to how they truly feel.

Indeed, the theme of authenticity is a leitmotif for both Fours and Sixes. Sixes want someone or something to explain reality to them in a way that leaves no place for doubt and fear, even if that means identifying threats or enemies (in fact, average Sixes love to be told who or what their enemy or threat is). One of their great fears is of being lied to, or of coming into contact with people who keep their real agenda secret to them. They also fear that people won’t tell them the truth to avoid hurting them, but because they have a very good nose, Sixes often can smell something is off.

Uncertainty

Average Fours do not so much fear lack of authenticity as they feel disdain for it, and are often unable to bring themselves to play socially accetaple roles if that means not being true to themselves.

Another similarity lies in the fact that both Fours and Sixes often feel a great deal of confusion within themselves. In spite of being a Head type, Sixes often come off as emotional and stormy. This is due to their lack of trust in their own judging ability, which sometimes leads them to drowning in a glass of water. Sixes would love to be told the clearcut truth, but as soon as they are presented with (one version of) it, they begin picking the black and white apart until a chaotic mess of shades of gray is left.

Fours also feel a great deal of confusion, but this is due more to their inability to pin their own personal identity down to a specific set of characteristics, because they always end up discovering a part of themselves that doesn’t fit any definition.

An important difference between the two types comes from the fact that Sixes tend to be sturdy, gregarious and friendly, whereas Fours are generally individualistic and delicate and experience great difficulties fitting in. Secretly, Fours may envy people who do fit in, but outwardly they often show contempt. On the other hand, Sixes may admire people who manage to stand out, but they generally deem it safer to fall back in line.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Four and Type Five

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Enneagram Type Four and Enneagram Type Five are, on paper, extremely different, yet they end up sharing a number of similarities. Fours are a Heart type whose main focus is on what makes them uniquely deficient in life and on attracting someone who will see them and love them in their brokenness. Fives are a Head type, preoccupied with security and with trying to overcome their ineptitude in facing life’s unpredictability and problems.

Fives are on the quest for pure objectivity, completely devoid of the dross of personal belief, feeling, hopes and desires. Fours are possibly the most subjective type in the Enneagram, whose attention always goes to their particular emotional reaction to life.

Both Fours and Fives share an often deeply negative view of reality and have no problem facing the dark side of life. Both are individualistic and ‘odd’ by social standards and don’t care if what they do or say isn’t accepted or common. Fours tend to defy conventions because they are primarily concerned with being true to themselves, while Fives defy conventions because they derive pleasure from the iconoclastic process of disruption. Fours are primarily existentialists, Fives are primarily nihilists, though of course there is some overlap.

Both types interpret the theme of aloneness, albeit in different ways. Type Four represents the single heart, with its ability to feel, to explore emotions of all shades and to create worlds of great beauty and meaning, longing for someone or something. Type Five is the single mind, with its ability to think, to explore concepts of all degrees of subtlety and to erect magnificent cathedrals of philosophical thought, only to smash them to bits like a kid would a sand castle.

Individual

For both types it is extremely important to be given space for self-expression, both dislike canned views and highly value individualism and creativity, and both types find themselves by difference from the world around them: Fours feel they are uniquely flawed and are on a quest to find themselves, their identity and their meaning, Fives feel that they can’t count on anything or anyone but their own mind and are on a quest to crack open the ultimate secrets of life.

That being said, there are also a number of differences. Fives are rarely very expressive of their feelings (which doesn’t mean they don’t have them), unless they have worked a lot on themselves, and even then it is often a conscious exercise. Fours are naturally expressive and they are capable of great emotional honesty in all circumstances, even if it’s uncomfortable for others. On the other hand, Fives are naturally cool-headed and always cut through endless layers of emotional nonsense in one fell swoop to reach the logical core of any situation, while Fours can only do so by consciously learning to disengage from their emotional reactions when it is not helpful to cling to them.

Even the way the two types are self-oriented is different. Fours are self-oriented because they relate everything to their experience of life, their pain, their longings, their particular idiosyncrasies, etc. Fives are self-oriented because they relate everything to their own ability to analyze it, without automatically accepting what anyone else has to say about it.

Both types tend toward pessimism, but with different motivations and implications. Fours are pessimistic about themselves and their life, believing they are unlucky or broken or that they have messed up somehow. Fives tend to be cosmic pessimists, that is, they observe the nature of things in a pessimistic or nihilistic light.

MQS

Enneagram, Spirituality and Psychology

Enneagram Comparisons | Type Three and Type Nine

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Enneagram Type Three and Enneagram Type Nine are quite different in almost all regards, so much so that they are each other’s arrow on the Enneagram symbol. Threes are a Heart type and are focused on gaining validation and approval for their merits and talents, while Nines are a Body type, concerned with independence, which they try to scure by not causing trouble with others.

Threes are highly driven, ambitious and combative, and they want to excel and to emerge above others as worthy of praise. By contrast, Nines tend to be meek, easygoing, conciliatory and ready to take a step back to allow others to shine.

More deeply, Threes have accepted a certain image of themselves which has been handed down to them by society or parental figures and they run with it until it brings them validation (or a nervous breakdown). Nines, on the other hand, often suppress their own individuality, their own priorities and their own agenda for fear of it setting them on a collision course with others. This is not to say that Nines are inert: they can lead very active lives, but they are usually undemanding and unwilling to stand out for their own sake.

Identity

Surprisingly, the two types do have one similarity. Threes often fight with the inner feeling of not truly knowing who they are, a troubling sensation that the image they submit to the world for a stamp of approval does not truly encapsulate them. Usually they try not to think too much about it, which is in part why they are so driven and motivated in accomplishing their goals, but when this feeling catches up to them it can lead them to an identity crisis.

Nines can also find it hard to pinpoint themselves, but for a different reason: they instinctively feel that to emerge as an individual with a specific identity or mission means cutting themselves off from an all-encompassing merging with a greater whole, whether this greater whole be God, a social group, married life, etc. In other words, Threes may not know who they are and fear this sensation, while Nines dread having a sharp separate identity pushed onto them.

MQS