The Papers Contained in this Volume:

Intro	Our Hypothesis - The Enneagram is to Jungian 'Self' as the MBTI is to 'Ego' Fudjack and Dinkelaker - Feb 1999 The Enneagram is best conceived as, first and foremost, a tool on the SPIRITUAL path. Putting this proposition in Jungian terms, we would say that whereas the MBTI deals primarily with Ego concerns, the real power of the Enneagram resides in what it can tell us about the potential relationship that the individual has with what Jung called the 'Self', which arises as the new 'center' of personality in later life, after the individual has successfully 'differentiated' his/her Ego and has embarked on the spiritual path that Jung called 'individuation'.
The Enneagram as Classic Mandala	Part One - Ego, Self, and Liminocentric Structures J. Fudjack and P. Dinkelaker - February, 1999 Mandalas may be conceived as having a special kind of non-linear ORGANIZATIONAL FORM that we call 'liminocentric', in which the center of the structure wraps back around on the structure's periphery - so that its innermost and outermost reaches are identical in their 'undifferentiated' vastness, while intermediary levels are discrete and distinguishable. The two incommensurable orders of existence are thereby reconciled, and the mandala succeeds in representing what Jung called the 'Self'. As a classic mandala figure, the Enneagram symbolizes an advanced stage of the individual's development, in which consciousness as a whole is revealed as organized in such a fashion. Such mandalas emerge spontaneously as a result of the psyche's attempt to contain and deal with the forces that are unleashed in the course of the process of self-actualization, as a shift occurs in the individual - from ego-centered personality to the 'total personality' that Jung calls the 'Self'. Part Two - The 'Missing Fourth' and the 'Superfluous Ninth' John Fudjack and Patricia Dinkelaker - February, 1999. Just as the first half of the number series (one to five) psychologically represent the first half of the spiritual path - in which the realization of 'emptiness' (represented by the 'missing fourth') is sought - the second half of the number series (from five to nine) represents the second half of the spiritual path - in which one returns from emptiness to 'form'. This involves a gratuitous 'final step' in which spirit literally 'matters'. And just as obstacles in the first half of the path can constellate around the peculiar nature of the 'missing fourth', issues regarding the 'superflous ninth' arise in the second half of the path. While Jung focused his attention on the psychological developments required for the move from the number three to the number four, and on the cultural and evolutionary significance of this (vis a vis the emphasis in Christianity on the 'trinity', for instance), Ouspensky and Gurdjieff were more inclined to explore the psychological meaning of the numbers appearing in the latter half of the series - on Seven, Eight, and Nine in particular - and on the special issues associated with these. Part Three - Seven and Nine, the Mystical Twins J. Fudjack and P. Dinkelaker - February, 1999 Seven and Nine are treated as interchangeable 'mystical' numbers in certain Central Asian cultures, representing progressive stages in the spiritual journey. In one shamanistic ritual, the 'eighth piece' (representing completion and wholeness) is 'sacrificed' in certain rituals, whereby a superfluous 'ninth' arises out of the remaining 'seven'. This paper goes into detail regarding how a similar ambiguity exists between the numbers seven and nine in the Enneagram, as symbol, and similar psychological dynamics take place as a superflous 'ninth' point emerges on the enneagram when Ouspensky treats it as the representation of a musical 'octave'.
The Enneagram as Double Mandala	Part One - The 'I Ching' & other 'Divination Machines' J. Fudjack and P. Dinkelaker - March, 1999 Double mandalas, because they focus on the interface between the two incommensurable orders - where form becomes emptiness and emptiness becomes form - were throughout history also treated as magical devices. They were considered instruments of divination and prophecy, and utilized as spiritual guides. Meaning was attributed to randomized events made to occur 'outside' of the 'causal order' in such a way that the user of the device could obtain information about outcomes taking place in corresponding processes WITHIN the causal order. In this paper we explain how the diagram that we know as the Enneagram is a classic example of a 'double mandala', and learn something important about the PROCESSES that are associated with such figures. Like other double-mandalas, the Enneagram is comprised of two figures which, in combination, depict special kinds of 'movement' that are, in general, conceived as paradoxical - impossible, yet nevertheless somehow in fact achieved. But it also explores, in its own unique way, a type of 'movement' that is associated with profound transformation, a primordial 'movement of mind' that plays a key role in all of the spiritual traditions. Part Two - Shri Yantra, Kabbalah, and Inner Alchemy J. Fudjack and P. Dinkelaker - March, 1999 In certain mandalas that are amongst the most profound and spiritually meaningful, both characteristics of the mandala - non-linear (liminocentric) structure and paradoxical movement - are inextricably interwoven. In the Shri Yantra, which we explore in this paper, liminocentric structuring is combined with a very special kind of paradoxical 'movement', a primordial sistolic/diastolic MOVEMENT OF CONSCIOUSNESS, in which awareness alternately (and ultimately simultaneously) contracts inwardly toward the center of the diagram and back outward toward the periphery, in a manner that is most aptly modeled by a three-dimensional 'spiral' made to wrap back around on itself in a donut-shaped figure that is called a 'torus' by mathematicians. Mastery of this kind of mental movement is, as we shall see, the primary subject of the early 'Yoga Sutras', which act as the theoretical foundation for the meditational systems out of which the mandala, as a profound spiritual practice and visualization, originally emerged.
The Enneagram as Triple Mandala	Part One - Outer, Inner, and Secret Mandala J. Fudjack and P. Dinkelaker - April, 1999 Using as a model the Vajrayana Buddhist perspective on the use and meaning of the mandala, we see how the Enneagram is comprised of superimposed 'outer', 'inner', and 'innermost' mandalas, and how these are related to three approaches to the spiritual path, characterized in the Buddhist system as the 'path of renunciation', the 'path of transformation', and the 'path of realization'. Part Two - The 'Third Turning of the Wheel of Teaching' J. Fudjack and P. Dinkelaker - May, 1999 This paper is about how the 'wheel' manifests in its 'third turning', as 'path of realization' teachings. Are the qualities of the 'realized' being already present in some form within the 'non-realized' being - albeit in an obscured or hidden way? Using a 'path of realization' approach, we begin to appreciate how the emergence of the qualities are not the product of an ACQUISITION, an attempt to grasp that which is other, alien, distant. It is a RELAXING INTO that which we are already, at some level at least, in possession of. This may be a very subtle difference, but it is one that makes all the difference in the world. At some point on the spiritual path it actually becomes necessary to let go of the subtlest level of grasping, and the subtlest form of object-to-be-grasped. Interlude: Circumabulating the Fourth Dimension J. Fudjack and P. Dinkelaker - June-July, 1999 Here we present four additional papers - a series within a series that takes us on a guided detour, a spin through psychological hyperspace. All of a sudden, somewhere between the 8th and 9th papers in this seven-part series, we find ourselves on totally new ground, with a need to delve more deeply into matters that are critical for coming to grips with the spiritual approach with which most readers will be least familiar - the 'path of realization'. Herein we gather the remaining conceptual tools necessary for the successful completion of our journey. 1) The 'Self' as Hyperbody - Nested Realities and the 'Fourth Dimension'. Here we conceive of the Jungian 'Self' as a 'hyperbody' existing in a transcendent space that is psychologically equivalent to a 'fourth dimension', just beyond the reach of object-oriented consciousness. With our feet on earth and our head in the clouds, we prepare to see how actions in this world create 'qualities' in 'spirit-bodies' that we can't see, objects in a 'super-reality' of which we are not ordinarily conscious. Mathematical 'hypercubes', Dali's CRUCIFIXION, Edinger on COAGULATIO, and Arthur Young's theories on the nature of the fourth dimension are discussed. 2) How Many Facets Can a Non-Existent Jewel Have? - Three Path-of-Realization Tales. Here we take a look at what three 'Path of Realization' tales have to tell us about the nature of the spiritual 'Qualities' associated with such a 'body' and their ontological status. On closer inspection we see that the 'spiritual' qualities are windows on psychological hyperspace, and not at all like the 'qualities' that objects in our mundane world possess. They are quintessential paradoxes, the characterological riddles on which our personalities are founded. The WIZARD OF OZ, the CONFERENCE OF BIRDS, and the KING AND THE CORPSE are covered. 3) Picking Ourselves Up By Our Bootstraps - Non-linear Nesting Orders in Myth and Ritual. Here we explore how these bodies and their qualities are intimately related to the 'non-linear nesting orders' on which myth and ritual are founded, and to the liminocentric structure of consciousness. The liminocentric structure of consciousness manifests in myth and ritual as nested storylines that loop back on themselves, and in synecdoche, the 'master trope'(or figure of speech). These two are related, and as human beings we utilize both in order to become creators of our own worlds. In this section we discuss the implications of Mary Doniger O'Flaherty work on Indian myth and Terence Turner's work in cultural anthropology. 4) Taking (Hyper)Action in Lucid Dreams - the 'Enneagram of Paradigm Shifting' and the 'Enneagram of Self and Ego'. Here we appreciate how the Spiritual Qualities manifest in everyday life in such a way as to provides us with a window of opportunity for profound personal change. In preparation for taking action from a Hyper-perspective, we must turn mundane consciousness 'inside out'. That which looks like 'conflict', 'contradiction', and 'anomaly' in a lower-reality, when embraced as 'riddle', 'archetype' and 'mystery', can turn LUCID the dream in which we find ourselves. What practical steps can we take in order to do this? Using the Enneagram to model the psychology of the 'personal paradigm shift' and the transition from an Ego-centered personality to one centered on the 'Self', we extrapolate from the work of Gregory Scott Sparrow on lucid dreaming to arrive at an understanding of the kind of 'affirmations' that it would be necessary for an individual to make in order to affect such profound change.
Conclusion	The Nine Types, From a 'Path of Realization' Perspective J. Fudjack and P. Dinkelaker - Sept, 1999 In this paper we hope to shed new light on the relationship between the Enneagram and the MBTI. The enneagram, as mandala, displays a liminocentric organization. This is what ultimately allows us to see the 'conflicts and contradictions' that are used to characterize specific enneagram types as lower-level expressions of enlightened 'Qualities' that are unconsciously seeking to break through in the individual on her path toward self-actualization. The 'mystery' or 'riddle' that underlies each enneagram type and manifests such curious structurings are to be found not in the enneagram type-descriptions per se, but in what Jung has written about the paradoxical 'enanantiodromic' relationship that exists between the dominant and inferior functions in the specific JUNGIAN TYPE that is PROTOTYPICAL of each enneagram type. This state of affairs is doubly ironic. For although it is the Enneagram which seeks by nature to fulfill a 'spiritual' purpose by which ego-centered personality can be transcended, it is the theoretical 'infrastructure' of the MBTI - Jung's 'four function' theory - that provides the missing link which reveals the paradoxical structurings at the heart of each Enneagram type. And these are the key to profound personality change, despite the fact that the MBTI does not ostensibly believe in the possibility of such change.
Enneagram/ MBTI Journal	The Enneagram and the MBTI: an Electronic Journal The first edition of this periodical was released in August of 98. The site includes a message board and chat room facilities, type indicators, an 'art and personality' section, and various other features
Type and Organization	Personality Type, Organizational Form, and the Structure of Human Consciousness
Interactive Exploration	A Javascript Tool for Exploring Typological Space For exploring the MBTI-Enneagram relationship interactively. An early, simpler javascript application
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