Arica and Everyone Else

If you read Friday's blog post, and last Monday's blog post, you may have realized that there was some tension in the room during Patrick O'Leary's presentation on the history of the Enneagram.
Tato Gomez, who is associated with the Arica Institute, was present, and disputed some of O'Leary's statements about Arica and Oscar Ichazo. Here is an excerpt from Gomez's bio:

"Originally from Chile, Tato is the first producer of 'baby music' in the world. He is also a Trainer and Sponsor of the Arica System and Integral Philosophy. Produced with the help of Oscar Ichazo, the CD The Sound of Light introduced Ichazo's 'sound mysticism' concept and the work with the Seven Sacred Vocals of the ancients." Gomez was a co-presenter of the pre-conference program on the Arica Teachings, which Mary Beth and I did not attend.

Here is the first of O'Leary's statements that Gomez disputed:

O'Leary said that Ichazo learned about the Enneagram from a Gurdjieff group. Gomez said he did not. The way O'Leary put it (because he was using an evolutionary metaphor) was that Gurdjieff "inseminated Ichazo." Gomez insisted that Gurdjieff "never inseminated Ichazo." It was quite humorous, actually, for those of us with Beavis and Butthead mentalities. Eventually, O'Leary allowed that the "insemination" might not have been direct, but that Gurdjieff's ideas were out there in the culture and that Ichazo could have, in some way, picked up on them. Gomez seemed to accept this okay.

The two men had totally different impressions of Ichazo. When O'Leary first heard about Ichazo, he seemed to be "a terrifying individual."O'Leary described learning about the Enneagram in ways that mirror Genesis -- "A very tempting thing -- here's this knowledge, but don't use it. And there's this figure waiting with lightning bolts." Of course, those of us who know this story know that O'Leary does use the knowledge, and that Ichazo sues him.
By contrast, Gomez described Ichazo as "an enlightened individual" who was treated by shamans and saw 108 Enneagrams in a vision. Hearing Gomez talk, I began to entertain the idea that the whole Metatron business might have just been a snide comment that got blown out of proportion, like Ichazo's version of "bigger than Jesus." Anyway, Ichazo and Arica simply didn't want the Enneagram to be spread to early, before it was proven. However, Gomez said that now it sees that it should have been done. At this point in the conversation O'Leary and Gomez hugged. O'Leary attributed some of the rift to the difference between an Eastern and a Western perspective, between elite mysticism, in which knowledge is esoteric, and public science, in which it is disseminated for criticism.
Gomez gave the impression that whatever it is the Arica Institute has been working on for all this time is almost ready and will be released to the public very soon. I, for one, am on the edge of my seat.

Notes:

Whether the Arica trainings are affordable (Gomez) or expensive (O'Leary) is a matter about which the two men will have to agree to disagree.

While O'Leary typed Ichazo as 9w8, Ichazo's story seems like classic 5 stuff to me, what with the secrecy, the delaying of closure, and the attempts to scare others away from his niche.

A Fairly Clear History of the Modern Enneagram

Continuing with the IEA conference, Mary Beth and I next attended a session called Historical Evolution of Enneagram Theory. This was probably my favorite session of the conference. The speaker was Patrick O'Leary. Here is part of his bio:
"Patrick H. O'Leary, M.S., M.Div., co-authored the first Enneagram text, The Enneagram: A Journey of Self-Discovery, in 1984... O'Leary integrated his studies in environmental biology, physiology, psychology, the Myers-Briggs Type Indicator (MBTI), individual counseling, spiritual direction and organizational development into his understanding of the Enneagram. He began offering various seminars on the Enneagram in 1972."
O'Leary is both a scientist and a theologian (he is a 3 and as is typical, seems to have changed course many times throughout his life, but in this seminar, he was emphasizing his scientific point of view.) As such, he attempted to trace the history of the development of the modern Enneagram using evolution as a metaphor. (i.e., ideas were passed from person to person in a "genealogy" and "tested by the environment" via lawsuits, etc.) I tried to follow the main thread of this "genealogy", but at times, O'Leary sketched out some interesting offshoots that "became extinct." I will not discuss those here, as my goal in recounting his presentation is to clarify the events leading up to the Enneagram materials and schools that are available now.
O'Leary was an interesting speaker in that he could provide a first-hand account of events that I have only read about. He noted that he had met all of the key figures (other than Gurdjieff and Ouspensky) in the development of the modern Enneagram. Here is the history, as O'Leary recounted it:
The first important figure was G.I. Gurdjieff, a mystic who gathered ancient wisdom. Gurdjieff had the Enneagram symbol, but was concerned primarily with cosmology (an attempt to explain all things), not psychology. Although he did develop "the work" -- a system of spiritual transformation, he never applied the Enneagram symbol to psychology. We only know about Gurdjieff second-hand, primarily through P. D. Ouspensky.
According to O'Leary, Oscar Ichazo learned about the Enneagram from a Gurdjieff group. (This point was disputed by an individual in the seminar; I will write more about this issue later.) Ichazo then took a group of disciples to Arica, Chile. An American group of 60 people (known as "Chile Peppers") also came to study. The Arica Institute, which still exists, was formed in Chile. It was Ichazo who first connected the Enneagram to psychology. He added the fixation/ passions and virtues to the diagram.
One of those who studied with Ichazo was Claudio Naranjo. Naranjo is a psychiatrist and he connected the Enneagram to modern psychological understanding. Interestingly, it was he who added the arrows connecting points 3, 6, and 9 on the Enneagram diagram. These arrows were not present in any earlier version of the diagram and ran in the opposite direction of the ones we see now (indicating the directions of integration and disintegration for the primary types). When asked about the arrows later, Naranjo said they were "a doodle."
Naranjo left the Arica study group before the teaching was complete and went to Esalen in California. He began teaching in the San Francisco Bay area and Helen Palmer learned from him. Naranjo was using panels of exemplars of the types, which Palmer observed. Today, she is the primary practitioner of this method of teaching.
Robert Ochs, a Loyola University professor, also studied with Naranjo. In 1971, Ochs taught a graduate class on Religious Experience. Patrick O'Leary and Jerome Wagner were students in that class. As student questions along the lines of "Who am I?" and "Why do I have problems relating to others?" began to emerge, Ochs began to talk about personality types 1 - 9. The material was compelling. Religious Experience II became a course in the Enneagram.
O'Leary described a great excitement about the Enneagram among these students. Much like myself and Mary Beth, they had hundreds of acquaintances in common, and thus, hundreds of exemplars of the types to study and discuss.
O'Leary noted that Ochs did not want the information about the Enneagram to be disseminated casually. However, he did decide to open the teaching up beyond the Loyola campus by offering a class over spring break in 1972. A group of Jesuits from Milford, Ohio attended. This group included Richard Rohr (author of The Enneagram: A Christian Perspective and Experiencing the Enneagram) and Maria Beesing. Another group of Jesuits, these from Toronto, were also in attendance. Don Riso learned about the Enneagram from them. Later, Riso would found The Enneagram Institute and bring in Russ Hudson as a co-teacher.
(Note: See the comment thread concerning the accuracy of the previous paragraph.)
From studying with Ochs, O'Leary had produced a series of handwritten notes. He was also doing some counseling and using the Enneagram types in role play with clients who then asked about how he came to his understanding of personality. O'Leary's notes began to be photocopied. Some of the people who got ahold of them were missionaries, and in this way, knowledge of the Enneagram spread around the world.
Eventually, O'Leary joined with Maria Beesing and began teaching a series of workshops. Robert Novosek was a student who took detailed notes. Together, the three of them wrote the book The Enneagram: A Journey of Self Discovery. (Here, we have the 3 - 6- 9 arrows in their current form.) Published in 1984, this book was the first to bring the Enneagram to the public at large. (I will have much more to say about the surprising history of this book in a later post.)
In 1988, the Arica Institute sued for copyright infringement. In 1990, the suit was dismissed with prejudice and the writers were ordered to acknowledge Ichazo's contribution.
Riso and Hudson published their book Personality Types in 1987. Palmer followed with The Enneagram in 1988.
Today, we have three major schools of Enneagram thought in the United States: (1) Helen Palmer teaching with psychiatrist David Daniels on the West Coast, (2) O'Leary and Beesing in the Mid-West, and (3) Riso and Hudson on the East Coast.
At first, these authors. teachers did not communicate much with one another. However, this changed in 1994, when Palmer invited them all to attend an Enneagram conference in Stanford. 1500 people met there. The IEA was founded shortly thereafter, in 1995.
O'Leary went on to talk about "mutations" to Enneagram theory that are still needed. In particular, he talked about the need for more intuitive ways to self-discover type. With this, I heartily agree.

Highlights of the International Enneagram Association Annual Meeting

Mary Beth and I are just back from the IEA's annual conference, healed, refreshed, and ready to blog about the Enneagram. In upcoming blog posts, I plan to take you through what happened at the conference day by day, but here are some of my personal highlights:

• I felt, for the first time, that I was part of a worldwide community of Enneagram enthusiasts, and that this enthusiasm might be leading somewhere.


• I heard a fairly clear history of the modern Enneagram and gained a better understanding of the issues that are in dispute. Until now, these matters have been quite obscure to me.


• I witnessed, firsthand, some conflict between the Arica Institute and, like, everyone else, but there was some conflict resolution. And hugging.


• I heard the surprising history of a very important book.


• I finally understood the law of seven well enough to explain it to others.


• I ran into old acquaintances from another Enneagram workshop and got to argue about the types of the characters from Sex and the City with them.


• I found that, at times, Mary Beth's hair can look even weirder than mine.


• I remembered why I liked meditation in the first place.


• I heard a teacher acknowledge some of the problems with Enneagram typing and propose an innovative solution.


• I learned that, much like American 4s, Australian 4s also talk with fake British accents.


• I heard about the Genneagram.


• I saw some famous Enneagram teachers bust a move on the dance floor.


• I was privy to a plot to take over the world.

There will be plenty more on all of this later. Perhaps Mary Beth will even chime in. (Nudge, nudge.)