Article from EM 222 - Nine types in search of their existence

December 2015
A Conversation about the Three Centers
When enneagrammers speak of hree Centers (Triads, Instincts, or by
any other name);are they referring to exactly the same thing? Not so,
it would appear. here are difering interpretations that vary in minor
or major ways leaving questions about what exactly the centers describe, are they
correctly grouped, and if not, why not? In the early 70’s, what we call today the
“Enneagram of Personality” (as distinct from that of “Process” used by Gurdjieian
schools) was introduced by Oscar Ichazo’ on a course in Arica (Chile). Claudio
Naranjo attended that course and upon his return to Berkeley formed the Seekers
After Truth (SAT) group that inspired most authors and teachers (Bob Ochs, Nogosek/Beesing
and O’Leary, Hameed Ali-Almaas, Don Riso, Helen Palmer, David
Daniels, Jerry Wagner, Hurley & Donson... to mention just a few).
Today about 200 books on the enneagram were published in English, and maybe
as many in other languages world-wide. here are at least a few dozen schools
or teachers ofering workshops, seminars and certiication trainings. As is common
among “new AND old” (relatively speaking) ields of knowledge, over time many
specialties are spawned, each designed to address some particular area of inquiry or
Issue 222
other. he enneagram is no exception and every so often it is natural to discuss the
merits of the diferences. Older traditions that have been “at it” for centuries tend
to eventually reine and stabilize a number of “schools of thought” that ofer with
more speciicity, options that can best address our level and nature of understanding.
his “thread” developed on the Enneagram Monthly Group Facebook is an example
of the complexities and questions that arise while searching for answers. Actually,
this is but an abbreviated and somewhat edited part of a much larger thread,
and there are also other threads going on simultaneously with diferent questions.
he beauty of Facebook is that responses are often immediate, that there are no
requirements as to the length of the posts, that fellow posters can be questioned and
have an opportunity to respond.
Many readers do not go on Facebook as it can absorb immense amount of time
and sometimes it’s like mining for diamonds. A lot of ground and rocks has to be
moved and sifted... but that’s where diamonds live...Please feel free to jump in on
any of the discussions with your thoughts.
-- JL
Frederic Schmitt, Arthur Kranz/Sum Goddesses, Kirby Olson, Jack Labanauskas, Betty Rozakis,
Douglas Rosestone, David Graber, Laleh Bakhtiar, Bernadette Schmitt and Mark Sumner
Frederic Schmitt: A irst step could be: how to reconcile Ichazo and Naranjo
on the three centers?
Many accept the Enneagram of Personality as found in the main literature as the
only one valid form of the enneagram. Some however
are aware that what is said by Naranjo, considered
as its “mother,” is quite diferent from what
is said by Ichazo who is considered its “father.” An
healthy discussion of the two models, their similarities
and their diferences could be a good starting
point for a deepening of the understanding of
the three centers.
he igure and tables below reveal discrepancies
and contradictions. Naranjo transformed Ichazo’s
Conservation Instinct into the Instinctive Center,
the Relation Instinct into Emotional Center and
the Adaptation Instinct into the Mental Center. We
see also that Naranjo moved Anger that Ichazo
had in the Relation Instinct/Emotional Center to the Conservaton Instinct/Instinctive
Center. We see also that from Ichazo’s three “ego” only the “ego image”
was conserved by Naranjo; the “historical and practical ego” were abandoned.
It’s important to note that Ichazo did not speak about any such thing as a mental,
an emotional or an instinctive center. For him each center corresponds rather to
an instinct, which is quite diferent from Naranjo’s theory. (see tables on page 15)
Arthur Kranz (Sum Goddesses) his nomde-guerre
on FB): Currently, the three centers are
viewed as Head (hinking), Heart (Feeling) and
Gut (Instinctual), and related to the Nervous System,
Circulatory System, and Digestive System,
respectively. Apparently Ichazo’s terminology was
never adapted by Naranjo or anybody else. Hence,
the current issue is whether Anger, Image and Fear
as “Core Issues” at all related to the Gut, Heart and
Head Centers terms, as commonly used. In fact,
“image” seems out of place next to the terms “anger”
and “fear.” David N. Daniels has recommended the
use of the terms “rage’, “distress” and “anxiety” to
correlate with the 3 centers.
Here is the Daniels article https://drdaviddaniels.com/our-neurobiology/
…CONTINUED ON PAGE 17
In his Issue
Seven/Eight Couple
J. Schneider/R. Corn
page 4
Conversation #2
Helen Palmer
page 6
Hidden in Sight #2
V. Wiltse/ H. Palmer
page 7
9 Types Search Existence
L.Bakhtiar/A.Wagner
Page 12
Q&A with
M. Damian
page 16

Nine Types in Search of Their Existence
New Research Shows Basic Misconceptions in Oscar Ichazo’s Teaching ©2016
I
was contacted last December, via email, by
Ahmad Isa C. Wagner, a German Sui. He
told me, that he had been doing research
on the Enneagram symbol for the past 20 years and
would be interested in some scientiic exchange. I
agreed. He sent me some of his material. I was really
impressed by the results of his studies since they
showed many new aspects of the Enneagram and
interesting connections. During our conversation we
came to the work of Oscar Ichazo´s and his teaching
of the nine types.
— Dr. Laleh Bakhtiar
Laleh Bakhtiar: Ahmad Isa, you said, that according
to your studies, you came to the conclusion
that Ichazo´s teaching of the nine types has no scientiic
or historic basis.
Ahmad Isa: Yes, this is true.
LB: How did you come to this conclusion?
AI: Well, let me start this way: The whole
subject, meaning the true origin and formation
of Ichazo´s theory consists of misinformation. It
is based on rumor and misunderstandings. These
were partly the result of ambiguous statements that
Oscar Ichazo himself gave in the past and partly
due to a lack of information and independent critical
studies by his followers.
Due to this still quite confused situation, a critical
review of Ichazo’s “Theory of the Nine Types”
requires several steps of analysis.
LB: I see.
AI: First, it has to be clariied that Ichazo’s theory
is not an authentic traditional teaching, neither is
it a Sui teaching nor a teaching of any other tradition.
Many of his followers still make this mistake
by assuming that it is. It also continues to be claimed
in some of the books on this theory. It is even stated
in some of the books that this theory originates from
Gurdjief himself, which is, as I shall show, is not the
case according to Gurdjief’s own writings and words. 1
LB: Okay, but as you told me, you are a Sui of
the Naqshbandi tradition. Is not the case that J. G.
Bennett who was one of Gurdjief’s most inluential
followers (in addition to P. D. Ouspensky) did a lot
of research which inferred that the Enneagram is connected
to the Naqshbandi Sui order? 2
AI: In regard to the symbol yes, but not in regard
to teaching of nine personality types. Gurdjief met
Shaykh Abdullah ad-Daghestani (1891-1973), the
former leader of our order, at least once. his meeting,
which took place around 1918, is recorded in the
book he Naqshbandi Sui Way by Shaykh Hisham
Kabbani, currently the representative of our order in
North America and East Asia. 3
When you look at the date of this meeting, you
can see that it actually took place after Gurdjief´s introduction
of the Enneagram symbol, which according
to Ouspensky´s report, was done in 1916.
Ahmad Isa C. Wagner and Dr. Laleh Bakhtiar
I have been a follower the Naqshbandi Sui way
for ifteen years now. Out of this experience it is my
personal opinion that this symbol is somehow connected
with our order (the word naqsh in Persian
means “image” or “picture” or “bas-relief” sculpture;
band means maker or creator; naqshbandi = image
maker). he Shaykhs do not usually refer to it directly,
but a connection can be found in many elements
of their Sui practices. However, there is nothing like
a “teaching of nine types” present in the teachings
of our order. Also, from among the Suis of other
branches of the Naqshbandi order whom I have met,
I never heard anything about a teaching of nine types
of personalities. In addition, none of my research has
come upon anything such as nine personality types,
speciically as presented by Ichazo’s work.
LB: Now apart from that, what information do
you have about the Enneagram in general? Does it
come from knowledge that is taught inside the order?
AI: No. Actually the Enneagram is generally
not discussed among the fakirs (dervishes, Suis). As
I said, it doesn´t belong to the outward part of the
teaching you will get there. It could be that it is a part
of the hidden knowledge of this order. Whatever I am
saying here is based on my own scientiic studies of
the Enneagram, studies that grew out of my personal
interest in the symbol.
LB: I see. Now what did Oscar Ichazo exactly say
about the origin of his teaching of the nine types?
AI: For many years were many rumors going
around between his followers saying that Ichazo
found this teaching independently of Gurdjief somewhere
in India or Pakistan or even that it was revealed
to him by the archangel Metatron. However in his
“Letter to the Transpersonal Community” 4 written in
1991, Ichazo himself tried to inally clarify his view.
He pointed out that his teaching was not a traditional
teaching that he had found somewhere. He said that
it had not been from a revelation of higher beings,
but actually was a creative invention of his own.
He said it was based on his studies of Gurdjief’s
teaching from the early 1950s on, as well as on his
studies of many other traditional spiritual and philosophical
teachings. Nevertheless, in this letter, Ichazo
tries to permanently play down Gurdjief’s signiicance
for his own ideas by claiming that Gurdjief actually
brought nothing new, but that every element of
his teaching could be found in several ancient teachings.
However, this is not the case. he main part of
his teaching is the enneagram symbol and it has not
been found exactly anywhere in the traditions. It was
introduced to the public for the irst time by Gurdjief
during his early talks in Moscow and St. Petersburg
in 1916. It was published in 1950 in Ouspensky’s
famous book, In Search of the Miraculous, which
is basically a recording of these talks. 5
here are some similar symbols recorded in
the tradition, e.g. in the work of Raimundus
Lullus or Athanasius Kircher, but the exact form of
the symbol that is also used by Ichazo, appeared for
the irst time with Gurdjief.
Fig. 1 Figura
T from Raimundus
Lullus
work “Ars generalis
ultima”
(1305/first
published after
1500)
Fig. 2 Depiction
in Athanasius
Kircher´s
work, “Arithmologia”
(Rome
1665)
Fig. 3 he “original” Enneagram, introduced
1916 by Gurdjief, as depicted in P. D. Ouspensky’s
book, In Search of the Miraculous, (irst published
in 1950), p. 286.
Even though he inally concedes a certain inluence
of Gurdjief for his own ideas in the mentioned
“Letter to the Transpersonal Community,” he nevertheless
claims that this symbol was already known in
12 December 2015 enneagram monthly

the tradition as the “Ninth Seal of Pythagoras”. his
is, so to speak, kind of his last attempt to nail down
independence from Gurdjief´s teaching.
However, no example of an image of the ninth
seal of Pythagoras has been found. As Guido Eberhard,
a German researcher who did some studies
on the Enneagram, has made clear: this cannot be
scientiically conirmed. During his research, he interviewed
Walter Burkert about it. Burkert is a renowned
expert of the Pythagorean tradition. Burkert
stated that he never heard of any such an image in the
authentic sources on Pythagoreas. 6 And, by the way,
Ichazo didn’t give any reference for his claim in the
mentioned letter. As he has not provided such a reference,
I think it can be concluded that he actually adopted
the Enneagram symbol from Gurdjief. his is
a very important point, because as Gurdjief was the
irst one who introduced it and the only one who had
actually been in contact with the original source of
the symbol, his reading of the symbol and the information
Gurdjief gives about it in Ouspensky’s book
In Search of the Miraculous is of ruling signiicance.
LB: I agree. But as far as I know, Gurdjief didn’t
work out the theory of types.
AI: his is true. He didn´t. However, he also
spoke about the subject of types. According to Gurdjief’s
explanation, there are not 9, but 12 types,
which, as he mentioned, according to the legend
are said to correspond with the 12 apostles of Jesus
Christ. 7 Gurdjief mentioned, that some other people
also assume, that there are even more types. 8
In another passage, Gurdjief connects the mentioned
12 types with the concept of ancient astrology
9 , which also contains many well-known elements
including the temperaments as a character typology.
However, Gurdjief states that it actually doesn’t make
much sense to occupy ourselves with inquiries about
types, because on the level of ordinary consciousness
we can’t really understand what types are. We are not
able to see them as we identify with our own type. 10
his statement makes it clear that Ichazo’s teaching,
which is dealing with nine types, which are furthermore
assumed to be detectable by certain “personality
tests”, contradicts the information given by
Gurdjief. However, if, as we said before, Gurdjief’s
teaching was the original source from which Ichazo
took the symbol, then these contradictions are deinitely
quite challenging for the teaching of the nine
types.
LB: But let’s take a look to other possible sources
of Ichazo’s theory, namely the spiritual and philosophical
tradition in general.
AI: Yes we can. he most important fact in this
respect is, that nowhere in any known spiritual, philosophical
or religious tradition is there a concept of 9
types nor can they be found in any structural concept
that would match with Ichazo’s theory. In the end,
Ichazo’s theory is like a “foreign body” in the light of
tradition while, on the contrary, Gurdjief’s information
matches with the tradition: First, with ancient
astrology, to which, as we said, Gurdjief himself
referred to, and with Hippocrates’ concept of the 4
temperaments which can be connected to the concept
of astrology. In addition to that, the three centers
of the human being, that is, the mental center, the
emotional center and vital center, which Gurdjief introduces
in an earlier talk 11 , and which he connects
with the basic three diferent ways: “way of the yogi”,
way of the monk” and “way of the fakir” correlate
with the widespread threefold classiication of the
human soul which can be found in the Greek philosophical
tradition, the monotheistic tradition and in
most other religious traditions of all ages.
LB: Yes, this is well-known.
AI: So far we have looked at the sources and the
diferent concept of “types” by Ichazo as opposed to
that of Gurdjief. Now let´s take a closer look at the
Enneagram symbol itself, meaning the inner structure
of the symbol, and whether or not the theory of
types that Ichazo suggests matches this inner structure.
First of all, it has to be said here that Ichazo
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enneagram monthly December 2015 13

never explained how he came to his speciic interpretation
of the Enneagram as a typology and the way
that he put these alleged types around the symbol that
then became the foundation of his teaching. Instead,
as we noted, at one point he had claimed that this
knowledge was given to him through various experiences
of personal enlightenment and visions. 12 In
the mentioned “Letter to the Transpersonal Community,”
he partially denies this claim, but he still does
not give any information on how he developed this
theory. Now I ind it quite amazing that his followers
at this time just accepted the theory he was ofering
to them. Maybe this was due to the general “hunger
for spirituality,” that was present in the late 1960´s or
perhaps it was an efect of a certain kind of charisma
that surrounded his person or perhaps he introduced
it at that time as a authentic tradition that he had
found somewhere. Whatever the reason, his claims
where obviously accepted without any question of
evidence as would be customary for a new psychological
theory. Scientiic standards, in general, are very
demanding. If you claim something, then you have to
prove it by arguments. You have to show transparency
in how you formed your principles. his is not the
case with Ichazo’s teaching. He is just makes claims.
he teachers of the “theory the nine types” who followed
him just refer to his claims, again without any
evidence.
Now back to what I wanted to say about Ichazo´s
theory in relation to the inner structure of the Enneagram.
If we turn to the structure of the symbol
and go a bit deeper inside, there is a certain detail in
its drawing that can be found in Ouspensky’s book,
but is missing in the drawings of the Enneagram of
Personality Types that represent Ichazo’s theory. his
was also pointed out by Guido Eberhard. 13 hat is,
the inner or upright triangle in the symbol is drawn
in dashes whereas the other elements of the symbol
are drawn as usual in continuous lines.
Fig. 4 he enneagram with numbers, taken
from P.D.Ouspensky, ibid., p. 288.
his way of drawing the Enneagram can also be
found in the famous illustration designed by Alexander
de Salzmann, according to Gurdjief’s instructions,
as a prospectus for the Institute for the Harmonious
Development of Man, which was founded in
Fontainebleau in 1922. 14
Fig. 5 Detail of Alexander de Salzmann´s Illustration
he reason for drawing the inner triangle this way
was to make it clear that this triangle represents the
three points of 3-6-9 and that they do not belong on
the same level or order of the six points of the hexago-
14 December 2015 enneagram monthly

nal igure (1-4-2-8-5-7). his is also explicitly pointed
out by Gurdjief in Ouspensky´s book: “he num-
forms an arithmetical period, obviously belonging
According to this analysis the series 1-4-2-8-5-7
bers 3, 6 and 9 are not included. hey form a separate together, while the numbers 3, 6 and 9 mathematically
behave completely diferently. Whereas the se-
triangle—the free Trinity of the symbol.” 15 Fig. 48
makes it graphically clear that the points of the inner ries 1-4-2-8-5-7 (or 1-2-4-8-7-5 as these numbers are
triangle do not belong to the several tones within the arranged in his analysis), obviously describes a continuous
doubling or haling, the series 3-6-9 seems
octave. 16
to permanently return to the same point and remain
Fig. 6 How
“stable,” so to speak.
the tones of the
his is amazing and it again matches Gurdjief’s
octave have inally
to be assigned
to the fact that Ichazo did not give any evidence for
explanations while it contradicts Ichazo’s theory due
to the Enneagram
not have only an historical reference, but more than
the theory that he put forward. Now this time we do
that, a mathematical one as well, which, naturally, is
of much greater signiicance as evidence.
LB: Yes, I watched the Sacred Vortex Geometry
Gurdjief explains further that point 3 and 6 represent
the two intervals within the octave, meaning
videos and was amazed as well.
the halftone intervals, in which, according to Gurdjief’s
teaching, the process represented by the octave tionable aspects of Ichazo´s theory. A more detailed
AI: So far we have pointed out some very ques-
slows down and needs a conscious inner shock to be analysis is certainly possible, but this short review of
maintained, while point 9 is, “so to speak, superluous,”
but at the same time representing the “fundalieve,
that there are obviously basic mistakes in the
the “heory of the Nine Types” already shows, I bemental
note,” that is the tone do, which doesn’t enter main fundamentals of Ichazo’s theory: A concept, that
the octave. 17
is neither a conirmed authentic tradition, nor can it
According to these explanations, the inner triangle be traced back or connected to any authentic tradition,
nor is it in accordance with basic information of
is representing “free” forces, belonging to the higher
do of the system, capable of maintaining forces to ill the source from which it adopted the symbol (which
the gaps of the halftone intervals in order to continue was Gurdjief as far as we know), nor is it in accordance
with a generally demanded scientiic standard,
the process of the system.
his is Gurdjief’s explanation. Why is this important?
Because Ichazo treats the points 3, 6 and 9, as sis. herefore, it cannot be regarded as a valid theory.
nor is it consistent with a simple mathematical analy-
if they belong to the same level as the other points. here might be, of course, some aspects of truth
He just subsumed all nine points to one range of nine interwoven in it— otherwise, the popularity of this
types, which sufer diferent kinds of speciic psychic teaching cannot be explained. However, this is nothing
special because many theories that have been re-
ixations.
But, if we consider Gurdjief’s explanations of the vised do have elements of truth. However, this doesn’t
symbol, types 3, 6 and 9 in Ichazo´s theory would help us, because when the main framework of this
have to be seen as special in relationship to the other teaching shows such a degree of a lack of coherency
types, and not only special, but “free”, which completely
disagrees with Ichazo’s theory because Ichazo unreliable. We can never know, where truth ends and
and consistency, as has been shown, its results become
is deining ixations and not freedom. Accordingly, where falsehood begins.
we see that again Ichazo’s theory deeply contradicts As a matter of fact, a half-truth is sometimes more
Gurdjief’s conception.
harmful than a complete falsehood because it gives
Now, to give a fair appraisal of Ichazo and to avoid space for illusion and self-deception which are obstacles
on the spiritual path.
any unfounded preference for Gurdjief’s view, we
might again ask in a neutral way: Which one is right My own experience with Ichazo´s teaching lasted
on this point?
for many years. In addition, I heard about it from
To clarify this, I found very interesting information
in the mathematical studies of Marko Rodin and was somehow always the same. hese ideas seem to
other people who had came in contact with it, but it
Randy Powell, known as “Vortex Based Mathematics.” be very impressive and enlightening at the beginning,
he basis of these studies is a igure, very similar to but after a certain time of going with them, one may
the Enneagram, only the nine points are connected in ind oneself in a kind of one-way-street which leads
a diferent way. Whereas Marko Rodin claims that he to a very limited understanding of life as was the case
adopted this igure from the Baha´i religion, which with me. I, like many others, left it after a while and
may or may not be true, there is no question about turned to something else.
the validity of Rodin´s work as a whole. He gives an However, at this point we should also consider
analysis of the mathematical characteristics of the 9 the fact that the prevailing and current popularity of
numbers which is relevant to our question and gives Ichazo’s interpretation of the Enneagram worldwide
a striking result.
still blocks a more profound scientiic approach to the
A very clear and diligent view of this analysis is Enneagram because people who are interested in this
given by a young French researcher called Roman symbol usually get in touch with structures of this theory
transmitted by the overwhelming mass of related
Blouny in a series of three lectures which can be
found on youtube. 18 books and, after they have left it, they are not open to
an alternative approach to it, an approach that would
go back to Gurdjief and the tradition. his is, in fact,
a quite harmful side-efect of Ichazo’s theory.
As to the arguments presented here, the “heory
of the Nine Types” should be, in fact, considered as
misconceived and obsolete. Hopefully people will be
open to a more scientiic approach and understanding
of this amazing symbol.
LB: Do you have some suggestions for such a
more scientiic approach?
AI: Yes. I think a lot of efort actually has been
done already in this respect. he work of J.G. Bennett,
for example, which was then continued by Anthony
Blake, shows many interesting aspects of the
symbol. P. D. Ouspensky, who is still the author of
the most important sourcebook of this knowledge,
has also provided a lot of precious information. A
book by of one of his students that in my mind is
quite underrated is The Theory of Celestial Inluence
by Rodney Collin, published in 1954. There
is also a book, written by Abdulkarim Baudino,
a Naqshbandi from Argentina, titled Enneagram
Sui, which is currently only available in Spanish.
I would also like to mention your amazing scientiic
research on the Enneagram and its symbol,
particularly your most recent Sui Enneagram: Secrets
of the Symbol Revealed which provides many
connections to the ancient tradition and your Rumi’s
Original Sui Enneagram.
I have personally collected a lot of scientiic research
that I am compiling and working on at the
moment. I hope I will be able to publish that soon.
One idea that I am going to introduce in my work
is, for example, a new and alternative way to arrange
the seven main sins or “deadly sins”, as they
are called in the tradition, within the Enneagram.
Not in the sense of a theory of types, but as a concept
of spiritual psychology. I believe that this version
not only matches the “centers” of the human
being, as Gurdjieff described them, but also has an
historical reference that can be found in an apogryphic
gospel. As you will see, this way of arranging
them is quite different from the version Ichazo and
Naranjo put forward, and, I believe, makes a great
deal of sense.
However, in general I would say: What we need
is a profound and creative scientiic discussion on
the matter in order to inally come closer to the
truth, not the further establishment and defending
of a limited and dogmatic theory, which is obviously
lacking any scientiic foundation. As Gurdjieff
said: “A motionless enneagram is a dead symbol;
the living symbol is in motion.” 19
LB: We look forward to your work, Ahmad Isa,
I thank you very much for sharing your views.
AI: Thanks for asking me.
__________________
Endnotes
1 An example ist the German title: Klausbernd Vollmar,
Das Enneagramm. Praktische Lebensbewältigung mit Gurdjiefs
Typenlehre,” München 1993.
2 A short summary of this research can be found in the
enneagram monthly December 2015 15
•

ook by J. G. Bennett, Gurdjief: A Very Great Enigma.
North Yorkshire/York Beach 1984.”
3 Shaykh Muhammad Hisham Kabbani, he Naqshbandi
Sui Way. History and Guidebook of the saints of the Golden
Chain. Kazi Publications: Chicago 1995, p. 360f.
4 http://www.arica.org/articles/trletter.cfm (01/2016)
5 P.D.Ouspensky, In search of the miraculous. he teachings
of G. I. Gurdjief, London 2001, chapter 14, p. 278- 98.
6 In Dr. Guido Eberhard: Zur Herkunft des Enneagramm-
Symbols http://www.motivatoren.de/enneagrammsymbolherkunft.htm
(10/2015)
7 P. D.Ouspensky, ibid. p. 246f.
8 ibid.
9 P. D. Ouspensky, ibid. p. 366.
10 P. D. Ouspensky, ibid. p. 246f.
11 P. D. Ouspensky, ibid. p. 44-47.
12 One might be quoted here: “I spent forty days in the
desert of Cordova…I was in a space without connection,
my consciousness went inside the Enneagram, I returned
from the experience and each Enneagram was complete,
but it was very hard to put into words. Of course, this
was my psychic projection.” (quoted in: Adam Smith,
Powers of Mind. New York 1975, p. 265.
13 In Dr. Guido Eberhard: Zur Herkunft des Enneagramm-Symbols
http://www.motivatoren.de/enneagrammsymbolherkunft.
htm (10/2015)
14 his image can e. g. be found in: Anthony G. E.
Blake, he Intelligent Enneagram. Boston/London 1996,
p. 35.
15 P. D. Ouspensky, ibid. p. 289.
16 P. D. Ouspensky, ibid. p. 290.
17 ibid.
18 Part 1: https://www.youtube.com/watch?v=WDhgadio
tsU&feature=player_detailpage
Part 2: https://www.youtube.com/watch?v=umVB3vW_
j3E&feature=player_detailpage
Part 3: https://www.youtube.com/watch?v=17x02swbHpI
&feature=player_detailpage
19 P.D. Ouspensky, ibid., p. 294.
Nonduality Q & A with Michael Damian
Consciousness & the Brain
Q: Some people say that consciousness is created
by the brain. How do we know if that’s true or not?
Michael Damian
A: Let’s imagine that we wanted to prove that water
in its liquid form comes from putting hydrogen
and oxygen molecules together in the right way, and
in the right conditions. To do so, we would have to
observe an absence of water, followed by a procedure
of creating the water. All of this depends on being
able to observe and conirm that a process led to the
creation of water where it did not exist, where its already
existing constituent parts were combined to
create the phenomenon of liquid water.
his can never happen with consciousness, because
consciousness is the non-phenomenal awareness
through which we experience. Non-phenomenal
means that consciousness itself cannot be perceived as
an object, and that it is meanwhile, and most importantly,
the very power by which we perceive anything
at all. his means that it is impossible to observe an
absence of consciousness followed by the presence of
consciousness.
In the case of the brain damage or physical death
of another person, all that we observe are changes or
cessation of visible mental and physical function; for
example, the body ceases to vocalize thoughts. We do
not observe the absence of consciousness as such, since
we the observer are still conscious. We only observe
that the dead or damaged body no longer functions
as it did before. his shows that there is a relationship
between the expressions of consciousness and a functioning
body. It does not at all prove that the body,
or matter, exists prior to consciousness as a separate
order of reality, which then creates an epiphenomon
called consciousness. hus, we also can never observe
matter standing alone without consciousness, and
then creating it.
his is why I have said that scientists will never
prove that consciousness is a secondary process or
quality that is created by matter. We simply cannot
step out of consciousness or observe its coming and
going. his is axiomatic, and for that reason the belief
that the scientists have proven or will eventually
prove that the brain creates consciousness is pure superstition.
It is a popular iction that is supported by
our hypnotic identiiication with the body.
Since we observe the world through the sense organs
of our body, we believe that the body and sense
organs are primary and that the consciousness which
receives the sense impressions is secondary. Reversing
this hypnosis is only possible through the accurate
contemplation and realization that consciousness is
primary, not secondary.
To awaken means, among other things, to no
longer be a materialist. here are no awakened materialists,
because materialism as a philosophy is based
on false premises built upon false identity. When
Weekend Intensive
with Michael Damian
March 11-13, 2016
Pawleys Island, South Carolina
that false identity ends, the premise of being a body
that has consciousness as an object also ends. We
know then that consciousness is primary and that
the mind, body, and world arise within it and are
therefore of it.
Can we then say that consciousness creates matter?
We have to recognize that the question somewhat
implies that consciousness and matter exist as separate
aspects of reality, one of which came irst. What does
it mean to create something? If consciousness creates
matter, then what do we mean by matter? What we
know about matter, being physical substance, is that
without consciousness we cannot experience it. We
are therefore in the position of having to acknowledge
that matter is experientially and ontologically reducible
to consciousness, while consciousness is not
in any way reducible to matter.
•
Michael Damian will be giving a weekend seminar on awakening
at Pawleys Island, including a Saturday workshop at Unity Church of
Myrtle Beach. Michael will offer an overview of awakening and guide
attendees in a contemplative journey to the heart of consciousness.
Participants may attend the entire weekend or just the Saturday
workshop at Unity Church of Myrtle Beach.
For more information Please visit
http://www.michaeldamian.org/#!south-carolina-weekend-intensive/v5l9s
16 December 2015 enneagram monthly