There is some debate about which Enneagram styles display narcissistic tendencies.  Some put Sevens in the narcissistic category; some put Threes in that basket; some say any Enneagram type can manifest narcissistic leanings.  I propose to completely unresolve this issue by presenting some theories about the origins or etiology of narcissism, quoting some theories about which Enneagram styles might express narcissistic tendencies, and in conclusion drawing some inconclusions.

Who Was Narcissus?

Narcissus was a physically perfect young man, the object of desire among the nymphs, for whom he showed no interest.  One nymph, Echo, loved him deeply and one day approached him and was rudely rejected.  In her sham and grief, she perished, fading away, leaving behind only her responsive voice.  The Gods, in deciding to grant the nymphs’ wish for revenge, contrived that Narcissus would also experience the feelings of an unreciprocated love.  One day, looking into a clear mountain pool, Narcissus espied his own image and immediately fell in love, thinking that he was looking at a beautiful water spirit.  Unable to tear himself away from this mirror image, and unable to evoke a response from the reflection, which disappeared every time he attempted to embrace it, he gradually pined away and died. (1986)

What Does a Narcissist Look Like?

The Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, Text Revision (DSM-IV-TR) (2000) gives the following diagnostic criteria for Narcissistic Personality Disorder:

A pervasive pattern of grandiosity (in fantasy or behavior), need for admiration, and lack of empathy, beginning by early adulthood and present in a variety of contexts, as indicated by five (or more) of the following:

  1. Has a grandiose sense of self-importance (e.g., exaggerates achievements and talents, expects to be recognized as superior without commensurate achievements)
  2. Is preoccupied with fantasies of unlimited success, power, brilliance, beauty, or ideal love
  3. Believes that he or she is “special” and unique and can only be understood by, or should associate with, other special or high-status people (or institutions)
  4. Requires excessive admiration
  5. Has a sense of entitlement, e.g., unreasonable expectations of especially favorable treatment or automatic compliance with his or her expectations
  6. Is interpersonally exploitative, i.e., takes advantage of others to achieve his or her own ends
  7. Lacks empathy: is unwilling to recognize or identify with the feelings and needs of others
  8. Is often envious of others or believes that others are envious of him or her
  9. Shows arrogant, haughty behaviors or attitudes.

What Are Some Theories of Narcissism?

Healthy narcissism is the ability to love yourself and to regard yourself positively.  It is critical for the development of self-esteem.  Narcissistic manifestations are displayed in varied ways across the life cycle and across cultures and need to be evaluated in context before being deemed pathological.  For example, we might be properly delighted when a three-year old spontaneously stands before a group and begins to sing and dance.  On the other hand a thirty-year old performing at every opportunity to get attention and admiration might be considered a bit exhibitionistic and grandiose.

Individuals with excessive narcissism have difficulty maintaining a realistic concept of their own self-worth.  On the one hand they have an inflated and grandiose sense of self-importance.  On the other hand, they may experience a profound sense of worthlessness and propensity toward shame. Their grandiose fantasies of magnificent achievements and their posture of superiority over and contempt for others are compensatory defenses to cover their feelings of unlovableness and vulnerability.

People struggling with narcissistic issues have an excessive need to attain outside support for their self-esteem.  Other people function to inflate and shore up the narcissist’s esteem. This inability to provide an inner support leads to a self-centeredness and arrogance that obscures a subjective experience of emptiness, inferiority, and shame.  The experience of shame is different from that of guilt, which reflects the belief that one has committed a wrongdoing. Shame is the experience of being exposed as not good enough or weak or small.  With guilt the inner voice is within the self (the superego); with shame, the audience is outside the self.  You are losing to the competition and everyone can see it.

Narcissistic individuals have relationships with others that are often superficial and shallow, lack emotional depth, and are not mutual.  They may have little capacity for empathy, can be insensitive to others’ needs, and are exploitative in their behavior.  Remorse and gratitude are frequently absent from their response repertoire.  They may seek out associations with individuals whom they perceive as perfect, basking in the glory of their intelligence, success, or fame.  This is what Heinz Kohut meant by “idealizing” the other in relationships.  Or they may search for admirers who can gratify their need for affirmation.  Kohut described this as seeking “mirroring.”  Relationships become organized around the person’s needs for attention, with little acknowledgment that others may have needs and interests markedly different from their own.

Psychodynamically oriented theorists have offered their opinions about the etiology of narcissism.  Freud, whose drive model has us pushed from within by sexual and aggressive impulses, attributed narcissistic problems to a withdrawal of libido from the outer world into the ego.  The individual retreats from attachments to others to a state of self-absorption. This may be caused by trauma or by frustrations in relationships with others.  He thought an infant normally evolves from a stage of autoeroticism or self-love to a love for others.

Heinz Kohut, whose interpersonal model has us influenced by our caretakers, thought about pathology in terms of environmental deficits, provisions that were lacking as we were growing up.  If our early relationships didn’t provide us with adequate mirroring or someone to look up to or someone to feel similar to, then we lack the validation, admiration, and modeling necessary for the development of healthy self-esteem.  We then become vulnerable to feelings of worthlessness and inadequacy and turn to others for affirmation.  When we receive adequate mirroring, idealizing, and twinning, then the natural grandiose omnipotence of the two-year old eventually gets toned down to the healthy self-respect and self-efficacy of the twenty-year old.

Which Enneagram Styles Are Narcissistic?

Relying on Theodore Millon’s description of the narcissistic personality, Claudio Naranjo (1994) refers to Enneastyle Seven as the narcissist.

According to Millon (1981), narcissism conveys a calm and self-assured quality in social behavior. The narcissist’s seemingly untroubled and self-satisfied air is viewed by some as a sign of confident equanimity. For others these behaviors reflect immodesty, presumptuousness, pretentiousness, and a haughty, snobbish, cocksure, and arrogant way of relating to people.

Narcissists are cognitively expansive and place few limits on either their fantasies or rationalizations.  Their imagination is left to run free of the constraints of reality or the views of others.  Or as a Seven recently said: “I’ve never felt constrained by logic.”  Narcissists experience a pervasive sense of well being in their everyday life, of buoyancy of mood and an optimism of outlook.  Their affect, though based often on their semi-grandiose distortion of reality, is generally relaxed if not cheerful and carefree.  Should the balloon burst, however, there is a rapid turn to either an edgy irritability and annoyance with others (a trip over to the downside of the One Enneastyle) or to repeated bouts of dejection that are characterized by feeling humiliated and empty (a visit to the downside of the Five Enneastyle.)

Many of these characterizations of narcissism fit the Seven Style.

Naranjo also attributes some narcissistic tendencies to Enneastyle Three which he labels the “Marketing Personality,” using the typology of Erich Fromm.   In his presentation of the Three, Naranjo quotes Karen Horney’s description of the narcissist:

“I take (narcissism) here in its original descriptive sense of being in love with one’s idealized image.  More precisely the person is his idealized self and seems to adore it.  This basic attitude gives him the buoyancy or the resiliency entirely lacking in other groups.  It gives him a seeming abundance of self-confidence….He has no (conscious) doubt; he is the anointed, the man of destiny, the prophet, the great giver, the benefactor of mankind.  All of this contains a grain of truth.  He often is gifted beyond average, with early and easily-won distinctions, and sometimes was the favored and admired child.  This unquestioned belief in his greatness and uniqueness is the key to understanding him.  His buoyancy and perennial youthfulness stem from this source.  So does his often-fascinating charm.  Yet clearly, his gifts notwithstanding, he stands on precarious ground.  He may speak incessantly of his exploits or of his wonderful qualities and needs endless confirmation of his estimate of himself in the form of admiration and devotion.  His feeling of mastery lies in his conviction that there is nothing he cannot do and no one he cannot win.” (1991)

These descriptions certainly resonate with some characteristics of the Three.

What Are Some Conclusions?

So which Enneagram style is the narcissist?  The Seven?  The Three?  Both?  Neither?  Or can any Enneagram style be narcissistic?  I think it depends on whether you consider narcissism from a developmental perspective or from a characterological perspective.  Although, this is probably a false dichotomy since character and development interact.

If you think of narcissism as developing around ages 3-4 in the late rapprochement-early object constancy stage (using Margaret Mahler’s object-relations timeline) or even earlier as Kohut suggests, then narcissism is a defensive life-style that might be deployed by any Enneagram style since we all had those same needs in our early years and anyone’s development may have been arrested at that time.  So Sevens and Threes wouldn’t have any exclusive claims on this disorder.  They just might manifest it in their characteristic ways.

If you think of narcissism as a characterological issue, then certain genetic or temperamental dispositions might have lead to a narcissistic solution (7,3) to one’s developmental vicissitudes as opposed to a schizoid solution (5) or an aggressive solution (8) or a depressive solution (4),  or a paranoid solution (6), or a histrionic solution (2) or a dependent solution (9) or an obsessive-compulsive solution (1).  All of these solutions are found in the DSM-IV-TR’s section on Axis II Personality Disorders.

Object-relations theorists would remind us that these disorders likely originate during particular periods of our developmental journey.

I think there are enough varying theories about the etiology and portrayal of narcissism that you could probably argue for any position you’d like.   The Enneagram theory developed without the assistance of the Diagnostic and Statistical Manual and the DSM didn’t know about the Enneagram types when it was formulated.   So any compatibilities and overlap between the two systems may lie as much in the mind of the correlator as in the individuals being diagnosed.

My slightly skeptical stance also suspects that any research would only confirm the paradigm of the researcher.  Any measures of narcissism would be based on the test constructor’s theory of narcissism just as Enneagram assessments are based on the premises of Enneagram inventory constructors.  So given the somewhat subjective status of our knowledge of narcissism and the Enneagram, I would be cautious and humble about declaring who’s a narcissist and who isn’t.  My own narcissism inclines me to believe, of course, that this conclusion is the correct one.

References

American Psychiatric Association (2000). Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, Text Revision.  Washington, D.C.:  American Psychiatric Press.

Cooper, A.M. (1986).  Narcissism.  In Essential Papers on Narcissism, ed. A.P. Morrison, p. 112. New York: New York University Press.

Horney, Karen (1991).  Neurosis and Human Growth.  New York: W.W. Norton & Co.

Millon, Theodore (1981). Disorders of Personality: DSM-III Axis II.  New York: John Wiley & Sons.

Naranjo, Claudio (1994).  Character and Neurosis.  Nevada City, CA: Gateways/IDHHB.

A recently popularized typology which is moving into the mainstream in personal growth, therapy, spirituality, education and business arenas is the ENNEAGRAM (Any-a-gram). In Greek Ennea means nine and gram means point . The word refers to a circle inscribed by nine points which is used as a symbol to arrange and depict nine personality styles. In its current formulations, the Enneagram brings together insights of perennial wisdom and findings of modern psychology. The Enneagram figure is derived from arithmology while the nine personality styles are validated by experiential observations.

The roots of the Enneagram are disputed. Some authors believe they have found variations of the Enneagram symbol in the sacred geometry of the Pythagorians who 4000 years ago were interested in the deeper meaning and significance of numbers. This line of mystical mathematics was passed on through Plato, his disciple Plotinus, and subsequent neo-Platonists.

Some believe this tradition found its way into esoteric Judaism through Philo, a Jewish neo-Platonist philosopher, where it later appears as the Tree of Life in the Cabalistic symbolism of ninefoldness.

Variations of this symbol also appear in Islamic Sufi traditions, perhaps arriving there through the Arabian philosopher al-Ghazzali. Around the fourteenth century the Naqshbandi Order of Sufism, variously known as the “Brotherhood of the Bees” (because they collected and stored knowledge) and the “Symbolists” (because they taught through symbols) is said to have preserved and passed on the Enneagram symbol.

Speculation has it the Enneagram found its way into esoteric Christianity through Pseudo-Dionysius (who was influenced by the neo-Platonists) and through the mystic Ramon Lull (who was influenced by his Islamic studies.)

On the frontispiece of a textbook written in the seventeenth century by the Jesuit mathematician and student of arithmology Athanasius Kircher, an Enneagram-like figure appears.

More recently George Gurdjieff (1879-1949), a Russian teacher of esoteric knowledge and a contemporary of Freud, used the Enneagram to explain the laws involved in the creation and unfolding of all the aspects of the universe. He alludes to his introduction to the Enneagram in the 1920′s during his visit to the Sufi Sarmouni monastery in Afghanistan. This is the site of the Naqshbandi Order mentioned earlier. Quite appropriately, it is located near a great East-West trade route, where not only goods but also ideas crossed regularly.

In yet another culture and part of the globe, the Enneagram was taught by Oscar Ichazo (1976; 1982) as part of his Arica Training in South America. He found that the Enneagram (or Enneagon, as he calls the nine-sided figure) organizes comprehensively the various laws operating in the human person. So while Gurdjieff applied the Enneagram’s process to all of reality, including a rudimentary application to the human person, Ichazo made use of the Enneagram figure and dynamics to explain more fully the functioning of the human psyche. Ichazo claims to have arrived at his understanding of the Enneagram through his own independent studies and research.

Claudio Naranjo (1990; 1994), a Chilean psychologist, learned the tradition from Oscar Ichazo and brought the Enneagram further into Western psychology by reframing its concepts in contemporary psychological language. Naranjo elaborated and codified Ichazo’s explorations of the human personality still further.

In the early 1970′s Robert Ochs, S.J. and Helen Palmer (1988; 1995) studied the Enneagram system of personality with Naranjo. Through Ochs the Enneagram was introduced to various Christian communities, where Jerome Wagner, Maria Beesing, Robert Nogosek, and Patrick O’Leary (1984), Don Riso (1987; 1990), Richard Rohr and Andreas Ebert (1990; 1992), Kathleen Hurley and Ted Donson (1991; 1993), Suzanne Zuercher (1992; 1993), et. al. became acquainted with it. These and other authors promulgated the Enneagram to a broader spiritual, psychological, educational, business and commercial audience.

While the trail of the Enneagram grows less distinct before Ichazo, and the exact transmission of the symbol remains unclear, what becomes evident is that the parameters of the person as viewed through the lens of the Enneagram theory have been recognized in some fashion across ages and centuries and across cultures, races, and genders. The Enneagram taps into something universal in the nature and functioning of human beings. The fact that people from such varied places as Africa, Japan, Korea, India, Europe, North and South America, Russia, et. al., can recognize these nine styles in their native cultures speaks to the generalizability of the Enneagram system.

Values and Visions

December 29, 2010

At the heart of each person’s style lie certain strengths and capabilities that enable us to survive and thrive. We experience these energizers as values or ideals. While all of these strengths and values are virtually or potentially present in our core self and while we are capable of appreciating and actualizing all of them, [...]

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Values and Proficiencies

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Our values and visions give us an intuitive perceptual and behavioral edge. Each of the nine styles possesses an intuitive capacity to see certain realities very clearly and demonstrates a particular facility in their valued domain. The Good Person has high standards and ideals, intuitively senses how things could be, recognizes where they currently are, [...]

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A 3-V View of The Enneagram: Values, Visions, and Vulnerabilities

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by Jerome Wagner, Ph.D. When I was first introduced to the Enneagram, we got only the bad stuff — the distortions, fixations, compulsions, exaggerations, vices, bad breath, etc. When I, in turn, presented the Enneagram styles this way, people would ask: “Isn’t there anything good about any of these types?” Apparently there wasn’t. So I [...]

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Enneagram Styles And Maladaptive Schemas: A Research Project

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by Jerome Wagner, Ph.D. I find it useful to think of the Enneagram personality styles as nine different paradigms or sets of lenses for looking at the world. A paradigm is a way of organizing and giving meaning to the phenomena within and around us. Helen Palmer (1988) has written about what each Enneagram type [...]

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Karen Horney’s Three Trends (Moving Towards, Against, Away From) and the Enneagram Styles

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The vision of the International Enneagram Association (IEA) is to be the hub of a vibrant international Enneagram community. Part of its mission is to sponsor open and constructive interaction among various schools of Enneagram thought. This would be the 21st century virtual version of 14th century Samarkand, the site of a great East-West trade [...]

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The Enneagram and the Interpersonal Psychiatry of Harry Stack Sullivan

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by Jerome Wagner, Ph.D. While I am aware that looking for connections among ideas is a near pathological preoccupation for my type, I am nevertheless giving into the temptation to propose some interesting parallels between Harry Stack Sullivan’s theory of personality and the Enneagram theory of personality. Sullivan’s Interpersonal Psychiatry Sullivan called his approach an [...]

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Enneagram Styles As Personality Paradigms

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by Jerome Wagner, Ph.D. Enneagram styles operate as nine personality paradigms or world views. These paradigms become the organizing assumptions and core beliefs that influence and determine our perceptions, thoughts, feelings, and behaviors. They are at the core of how we think and feel about our selves, about other people, and about the kinds of [...]

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How We Stay Stuck in Our Styles: Schema Maintenance, Avoidance, and Compensation

December 29, 2010

by Jerome Wagner, Ph.D. Once we establish our personality styles or paradigms to help us apprehend and navigate around the world, we can either keep them pliant, flexible, accommodating, and up to date; or we can rigidly maintain them, assimilating everything into them, and suffer what Joel Barker (1992) calls paradigm paralysis and George Kelly [...]

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