Fixation: Resentment
Always angry with himself and others for not being perfect.
Trap: Perfection
While demanding perfection of himself he also expects perfection in others. Of course he always hates himself for not being perfect, and is always disappointed in others.
Holy Idea: Holy Perfection
The seeker for perfection from the outside experiences that his essence is perfect. He can relax.
Passion: Anger
Again the ego will keep the person in resentful anger because he is not perfect, nor are the people around him.
Virtue: Serenity
Serenity overcomes anger when one knows that his essence is perfect, as are the essences of all others.
“The active point for him is nonconformity [IX], the attractive point is independence [II], and the function is criticism. The result is the over-perfectionist.” [1]
Point 1 is known as “Ego-resentment”. The fixation is also known as “Over-Perfectionist”. [6]
“In the case of the over-perfectionist, nothing is ever going to be perfect. He becomes an overcritical character who criticizes the outside world rigorously, and criticizes his inside with the same rigor. He goes successively from outside to inside and from inside to outside.” [1]
The Perfectionist, point 1, is fixated in the Domain of sentiments, which is the Domain of direct and intimate family relationships within a network of sentiments. Perfectionists interiorize their Feelings and sense of self-preservation, becoming attached to their projections of like or dislike. When they feel disliked or unappreciated, their lack of being manifests as an attitude of resentment that becomes the basis for criticisms and distant, cold behavior. Perfectionists expect righteousness and perfection in their own behavior and that of others. [5]
The initial trauma of Perfectionists occurs when their Conservation Instinct is affected by a mother who is perceived as virginal, unloving, distant, and unapproachable, producing coldness and a breakdown of the affectionate expression of Feelings that connect a family together. Perfectionists react by removing themselves from a situation and internalizing their process. They approach society and the world with deep-seated resentment as a reaction to a mother they perceive as distant and cold, and they believe this distance is because of something unacceptable and imperfect in them-selves. They imagine they are unloved because they are ugly, stupid, or undesirable in some way. This fixated image of a perfect mother who does not love them produces the projection of perfectionism over their entire life, making them self-righteous and given to finding imperfection in themselves and others. [5]
Because the Perfectionist is an Ego–Fixation that has its source in the projection of an unloving mother who is distant and demands perfection, Perfectionists feel themselves as being unloved, which provokes Depression. Their main ego–delusion is based on the attitude of Resentment against the world and themselves. This constant Resentment generates in them the Passion of Anger; they will thrill themselves by producing in their imagination angry scenes and violent confrontations. Their Dichotomy is to be Callous on one side and Touchy on the other. [4]
Their Primary Defense Mechanism is Isolation. When a feeling or situation is unacceptable, Perfectionists defend or distance themselves from psychic distress by isolating themselves from it. They isolate themselves by being cold and unloving, especially to those who have provoked their anger, and also because they feel that they are not loved. [4] When the ego-personality of Perfectionists deteriorates further, they use the defense of Undoing or correcting their own actions. They try to alter the past and take back their wrongdoings, real or imagined, in order to negate their guilt and remorse. They engage in endless explanations of why things were not perfect. Preoccupation with failure and being criticized by others is a projection of their own implacable criticisms of imperfection in themselves and others. If the personality of Perfectionists continues to deteriorate, it develops into the Obsessive-compulsive personality disorder characterized by perfectionism and inflexibility. Striving for expertise and perfection and their preoccupation with rules and trivial details interfere with the actual completion of tasks. Decision-making is avoided, postponed or protracted. Perfectionists at this level have a restricted expression of affection and a lack of generosity. [5]
The initial trauma of Perfectionists develops into the ego-position of being Self-righteous, and they become rigidly attached to the way they believe things should be. Their observation that nothing is perfect makes them intolerant, overly strict, rigid, and they like to demonstrate their precision. Perfectionists are vigilant and alert to others' behavior because in their view everyone is dishonest. They appear distant and have an air of courteous frigidity. Self-righteousness produces ambiguous Feelings and suspicions of being plotted against. This develops into their tendency to become isolated and depressed. [5] The ego–balancer of the Perfectionist is "I am responsive and adaptive." Their difficulty is their sense of being resented by others and themselves. The ego–reaction of the Perfectionist is that of weakness, regardless of their imagined reckless confrontations. Their ego–justification is a stubbornness that affirms their own ego–position. [4] Perfectionists believe that they can solve problems, that they approach life with a compassionate understanding, and that they are organized and conscientious. The reality of the Fixation is recognizable by angry moods and profound resentment, with ego-projections of a cold attitude of strictness and pickiness, and an inclination to manipulate others. [5]
The Form of Divine Perfection in the correlative Enneagram of the Fixations in the Existential Mind (Sphere 15) has the Ego–Fixation of the Perfectionist. This Ego–Fixation developed in childhood by the influence of a mother who appeared to the child as a distant, rigid, cold, and unloving person, and who seemed to constantly observe all the defects—real and apparent—in the child and the child's behavior. Thus, because of the deep feeling of actually lacking perfection, the child develops the fixated idea of not being perfect enough and then develops a profound self–righteousness based on preconceived patterns of perfection that only make their Ego–Fixation more acute. It can be recognized by their characteristic punctiliousness, meticulousness and fastidious behavior. The Perfectionist has to be understood as being obsessed with obtaining perfection in every area of their life, as well as in their personal behavior and being. Because they belong to the Being Group, they are influenced by the general Existential Attitudes of Sadness, Depression and a "broken heart," and this will make them resentful about the lack of perfection in others, but even more acutely this lack of perfection in themselves.
The Passion for Perfectionists is Anger as an internal protest against what they perceive as the distant and cold virginal mother. They react with Anger to Feelings of being overlooked and undesirable, imagining angry scenes and violent confrontations. However, Perfectionists also carefully try to avoid Anger because it is a constant in their psychic processes and they know all too well that their Anger can get out of control. The Perfectionists' Anger, though only occasionally manifested, is an explosive uncontrollable tantrum that can disappear as quickly as it began. Their Anger has to be understood as resentment toward life that they believe is not giving them their due.
The Immoral Force for Perfectionists is Immaturity, which prevents them from producing perfect situations and results. Sloppiness and a lack of professionalism in their work, which is an outcome of their immature behavior, make them feel that they are acting in an unethical way by producing less than perfect or professional results.
The sexuality of Perfectionists manifests as a desire for supreme sexual consummation but because they feel this to be a rather difficult achievement, their sexuality becomes transformed into erotic preoccupations. Perfectionists constantly imagine erotic variations with their couple or others, or they try to indulge in promiscuous and erotic sexuality. A preoccupation with not being appreciated makes their sexuality lustful and at times insatiable.
The Perfectionists lack of being manifests as an obsessive insecurity about being loved that they try to cover up by rigidity and indifference. Perfectionists want to acquire permanency and stability, but their lack of being and their rationalizations about why they are not loved cause them to make frequent demands for love from others.
The behavior of Perfectionists is characterized by trying to maintain rigid rules for everyday conduct and life. Their natural sense of a unified family makes them want to bind themselves and everybody else into their rules, which they consider the only way to do things. In relations with others, they tend to dominate, imposing rules they expect to be obeyed. This can develop into suspicion and distrust in their relationships.
For Perfectionists, accomplishment means being scrupulous and systematic in their work, imposing rules about how something should be done. They approach work with practicality and decisiveness, but their perfectionism causes them to lose sight of the goal. Perfectionists, like Moralists, can become exemplary leaders unless their coldness and pickiness get in the way.
The superior values of individuation in Perfectionists orient them to look for accomplishment in accord with the highest standards of their society. Their superego judges their behavior when it becomes dictatorial and overpowering in their desire for everything to be perfect. This makes Perfectionists constantly feel guilty about not being good enough, and they become depressed in front of any failure. Awareness of their process opens the way to higher values of individuation.
Becoming fixated in the Domain of Sentiments, there is a swing to the dichotomies of that domain. This can manifest in a positive sense as a focus on Self-Control on one side, or Sensitivity at the other side. It can manifest in a negative sense as Callousness at one extreme or Touchiness at the other extreme. These dichotomies are represented by two characters: the Heartless character at one end, the Gushy character at the other. Jealousy invades consciousness in this domain. [6] The stress of being fixated and imbalanced in this domain can lead to Toximania as a compensatory mechanism as a means to palliate their extreme sense of imperfection and depression in finding themselves unlovable and isolated. [4] When the psyche of Perfectionists is affected by stress, they compensate with Toximania such as in drug addiction. When sentimental Feelings are stifled or excessive, Perfectionists turn to various substances in order to feel less affected. This includes more than "restricted substances." Overindulgence in caffeine, alcohol and sugar can cause Toximania, as can addiction to laxatives or aspirin. Toximania has to be recognized not only as the use of toxic substances but also the intoxication caused by the release of endorphins provoked by intense activity, like that of athletes who demand physical perfection in their sport. Toximania is a means for Perfectionists to palliate Feelings of imperfection and depression from believing themselves to be unloved. [5] The poison of this domain is Anger. [6]
The Perfectionist is fixated in the Domain of Sentiments. Here we find our family, relatives, close friends, and pets. This Domain manifests as our attachments to Feelings, Which can be expressed romantically or with nostalgia and fond reminiscences. Sentiments are also expressed by giving flowers, chocolates or presents, and Perfectionists can express their Feelings with ornamentation in a comfortable, elegant and luxurious environment.
DICHOTOMIES
One side of the Dichotomy of Perfectionists is someone who is Callous, rigid, hard-hearted, with a critical eye, the "tough guy," insensitive, and prone to withholding Feelings in a distant and cold manner, denying any sentimentality.
On the other side of the Dichotomy is a Touchy or sensitive person, the crybaby, gushy or overly sentimental, with a tendency to display Feelings at the slightest provocation, someone given to repeated cycles of angry outbursts, delusional projections about themselves or others, and suspicions about others' behavior.
EGO-BALANCERS
The Callous side of the Dichotomy is balanced by being Responsive, and the Touchy side is balanced by being Adaptive.
EGO-INSECURITY
As an outcome of the Dichotomy, Perfectionists have the underlying ego-insecurity of Jealousies.
On the spiritual journey, when we come around the circle of the Enneagram out of Nine, we first meet the domain of One – the Domain of Sentiment. By sentiment, we mean sense-impression or sense-feeling – stimuli from the natural world. The compulsive energy of Nine is that of self-forgetting. Our first response to meeting the new energy of One is to numb ourselves. In order to continue our journey, we must allow ourselves to feel the impacts of the material world upon us – all the intrusions, perceived hurts, and personal offenses that life sends our way, but also the inclusions, joys, and satisfactions we are invited to receive.
Since we are talking about the spiritual domains of the Enneagram, the experiences at One apply to all of us – not just those of us whose personality is type One. Hence, the language changes a bit. Instead of talking about Ones (persons of Enneagram Type One), we speak of being at the One space, referring to the domain in which we are currently working.
At One, we are thin-skinned, very sensitive to stimuli. As part of the Gut or Body triad, the One space is very close to the earth; it is grounded in the oldest parts of our brains and reacts viscerally to all sorts of external stimuli. Even a stimulus that causes an emotional response, such as anger, hurt, or elation, is first felt in the body as a jolt, a pain, a rush of feeling to the chest or gut, or a sudden sensation of heat or cold.
These reactions are very quick, almost instantaneous. If we attach to the pole of Rigidity, we automatically react to this kind of stimulation by adopting a defensive, critical stance. By developing a thick skin, we try to protect ourselves from the wounding we would otherwise sustain.
If instead, we cling to the pole of Sentimentality, we might react in a very overtly emotional way to mundane things. The sight of a child picking dandelions might reduce us to tears. Or if we see an injustice that has not been addressed to our satisfaction, we might lash out in righteous anger.
So, either we let sense impressions bounce off us or we react strongly to them, depending on which pole we have chosen to cling to.
JEALOUSIES
When we cling to either the polarity of Sentimentality or Rigidity, “The Jealousies”, move in. We speak of them in the plural because there are so many and they are found everywhere. We can think of jealousy as “comparing with a hot anger”. It’s not the same as Envy, which is more about intense desire for what someone else has. Jealousy is not about things – it’s personal, fiery, all-consuming.
Suppose you are betrayed by a partner who has been unfaithful. You might feel angry enough to kill them. You might also have an intense feeling of missing out on what they have been getting outside the relationship. If you compare their actions to yours, it is pretty clear who is in the right — as far as you are concerned — and who has been missing out on the action. Unchecked, your hot anger could inflict irreparable damage or land you in jail.
To work with this situation, you would have to allow yourself to really feel the hurt you have received (Sentimentality). At the same time you could make a boundary of what you will or will not accept as behaviour from the other (Rigidity). If you can really do this without preference for either pole, you will know what to do — leave the relationship, stay and try to address underlying wounds, or some other action. But this holding is a grace that can only be invited, not commanded.
SPIRIT OF DISCERNMENT
Sensation continually bombards us and so we need to be selective about what we attend to. We need to exercise discernment, but we can only access it in a limited way on the material level. If we are able to hold the two poles of Sentimentality and Rigidity as equally important, the Spirit of Intuition or Discernment can arise in the One space. When this happens, we can allow our sense impressions to affect us, but not overwhelm us.
When a reaction strikes in our body, our work is to remember who we are. The reaction is there to wake us up when we have been asleep, unaware of our inner or spiritual states. We don’t want to wake up, so we defend ourselves with long-held patterns. The defense mechanism at One is “reaction formation” – a reaction to the initial reaction.
At the One space, we want to be good and to be seen to be good, so we try to cover our anger. Suppose someone says something you find hurtful. Rather than express anger or some other “negative” emotion, you present a face that is “better” or more “positive”. In reaction to this untruth, you form resentment toward your reaction, toward yourself, or toward anything or anyone that “caused” the reaction. You can avoid this if you allow your feelings to truly affect you. At the same time you can recognize and honour the boundaries that keep you from being overwhelmed by your sensations.
The Trap which simultaneously restricts but potentially liberates this ego is its focus on Perfection, “What could be and what isn't”. [6] This continuous search for expertise in whatever engages them becomes their Trap of Perfectionism whose outcome is the pursuit of Spiritual and Transcendental Perfection. [5]
To accomplish the Perfectionism of the Trap, Perfectionists have to embody what is called the "Innate Virtue," the internal psychic energy that enables them to act beyond their Feelings of possible failure and their preoccupation that things will inevitably be disturbed and imperfect. The Innate Virtue is vital in order for Perfectionists to recognize and clarify their Fixation from the higher point of view of Mind-only.
The Innate Virtue evolves into the Ethical State of Self-responsibility, making Perfectionists unique achievers who rely upon themselves for finding the Integral Teachings to attain Self-realization. By embodying the Higher States, they can become trusted guides and visionaries.
The Way of self-realization of this ego is the Way of Attention, which works by recalling oneself in self-observation permanently to see if one is really focused on perfection or just focusing on their own preferences. [6] With this, Perfectionists discover and realize that Perfection is everywhere in the moment they transcend their projection of imperfection. Attention in its spiritual manifestation becomes the Way toward Self-realization and the final liberation of Spiritual Transcendence. [5]
The Holy Idea which acts as a catalyst for the transformation of this ego is Holy Perfection, or Divine Perfection, a ceasing of the controlling of a reality which already moves in accordance with a perfect purpose. This can lead to the Virtue of Serenity, a release from the burdens of anger at imperfections. [6] This Mind Catalyzer for Perfectionists provides the transformative basis for attaining the Divine Principle of No Effect, the Mind of Emptiness of No Conditions, the source for entering into the Higher States. [5]
Divine Perfection is “The awareness that Reality is a process, moving with direction and purpose. Within this movement each moment is connected by the process with the one goal, and thus is perfect.” [1]
In the triad of the Being Group, Divine Perfection is the reaction (returning) point. This is to say, as Divine Truth (point 8) is the action (proceeding) point and imposes itself, so to speak, in the sheer manifestation of the Light of Innate Awareness and Consciousness, Divine Perfection, being the reaction (returning) point, collects the Objective Reality of Divine Truth and manifests it as Divine Perfection or a completeness of the process of being, and because it is perfect and complete, it will naturally return to the result (sustaining point) of the triad, Divine Love (point 9), which, at the same time, is the result and origin.
The Form of Divine Perfection, because it is the culmination of the Form of Divine Truth from which it actually proceeds, has a powerfully grounded and affirming quality that becomes the test of the Form of Divine Truth and also its measure in the sense of implying Totality in absolute terms. Because the Form of Divine Perfection points to the basic principle of aesthetic contemplation (an appreciation from the point of view of perfection), the ability to contemplate aesthetically depends on Divine Perfection as producing the perfect model in the sense of Divine Forms. This sense of discovering perfection everywhere is the most important attribute of The Beautiful, and it is this perfect State of The Beautiful that will develop into the Form of Divine Love, with the Form of Divine Perfection producing the contemplation of this Idea in the most ancient way of observing the perfection of the Universe on a starry night. While entering into one–pointed concentration with a chosen star, it is possible to open the State of Innate Awareness of the intrinsic and magnificent Divine Perfection of the entire Cosmos. When this happens, we enter into an Innate Awareness that the infinite Cosmos is just one Unity because it proceeds in harmonious Unity with a connection that reveals that the infinite Universe is a totally alive being, eternally open, and eternally present. Thus, by entering the Form of Divine Perfection, we open in ourselves the transcendental contemplation of the Infinite, Perfect Cosmos which is totally alive, permeated by the Spirit of God in the Form of the fundamental and primordial Consciousness that with Divine Perfection sustains the entire Universe with which it is one and the same and inseparable and, therefore, is Absolute Perfection. From the realization of the harmonious Unity of Cosmic perfection, humankind naturally reverts its point of view to itself and finds, by a simple process of discrimination, the realization that we, as human beings, are the only species able to become Self–realized, and thus, because we can contemplate ourselves as part of the Perfect Creation, it is logical to infer that in each one of us there is a synthesis of the entire process of the Universe from the very beginning, if any, until now.
Therefore, in human beings are reflected all the Laws of Cosmic evolution, and because we are beings that have completed our journey through nature and can become conscious of our own process, we can conceptualize ourselves as a microcosm, the alive and conscious synthesis of the macrocosm that is of Divine Perfection and Beauty; and by inference, human beings must have a divinely perfect Form of Divine Man. This is to say, we are a Divine Prototype that is totally perfect since the beginning of time, as a perfect model that exists naturally in all of us, and whose Divine Perfection is for us to attain by a process of letting go of our imperfect human personality or lower ego founded upon the Trifix of the Existential Mind (Sphere 15), and by a Method of clarification of consciousness of all obscurations of the Relative Mind to then enter into the Divine Perfection of the Divine Human Prototype. The recognition of this Perfection innate in all of us is a fundamental Divine Form toward the process of salvation, spiritual transcendence, and Knowledge of the perfect Truth, which is Gnosis or Transcendental Consciousness, an Innate Awareness that the Perfected permeates, as well as is The One and the All. This concept of perfection in human beings is in the sense of our Higher Self not only as a human perfection but a Divine Perfection because it is wholly spiritual, transcendent and thus immaterial and of Divine Substance.
This is to say that Divine Perfection, as the second aspect (reaction) of the triad of the Being Group, like Divine Truth discovers, discloses and reveals the true ever–existing Being. This is a recognition of the most important characteristic or attribute of the Form of 'Being as such,' the primordial ontology or the disclosing of Being in the sense of Parmenides, who describes the 'Being as such' as a perfect conscious awareness of itself. This Innate Awareness of Perfect Being can be actualized only if we contemplate the total perfection of the 'Being as such.' As Parmenides observed in his famous poem On Nature, "the being is and can never not be." This is the First Principle of Formal Log-ic, whose formula is A = A. This is a tautological proposition: a subject that is explained by itself—a rose is a rose. Kant would establish that the truth of a tautology is such because it is an analytic proposition, it just analyzes itself. In this sense, analytical propositions, contrary to synthetic propositions, do not add any new knowledge about the subject (a rose is a rose).
But in the famous proposition of Parmenides, the Being is Being, which is an analytical proposition that has no other form of description because the Being—since it is Simple, One, Unchangeable, Transcendental, and Eternal—cannot be described by any other thing but itself. And the second proposition of Parmenides, that the Being cannot be not–Being, seals the proposition of identity with the Second Principle of Formal Logic, the Principle of Contradiction, which denies that the truth could be contradictory in any way. Further on, because the 'Being as such' can never enter into the 'process of becoming,' the possibility of the Being becoming not–Being is radicalized by the Third Principle of Formal logic, the Principle of the Excluded Middle. Thus, Being has to be itself without the possibility of ever appearing to contradict this identity. This in ontological terms is the Total Perfection of Being; in metaphysical terms, it is the Ultimate Reality; and in theological terms, it is the One Transcendental God.
Thus, the Form of Divine Perfection, as the principle that symphonizes the entire Cosmos, is basic for the idea of the microcosm that has to be 'perfect in itself,' because the microcosm, as the son of the Absolute Being, reflects the perfection of the father. This is the idea of the Divine Spark of the Orphics; the idea of the perfect number of the Pythagoreans; the number nine as the sum and perfection of the entire series of primary numbers; and in the Integral Theory the Pleroma of the nine Divine Forms manifesting the Transcendental Mind of the Divine Human Prototype. Therefore, the Form of Divine Perfection is fundamental for the Unity of a process in accordance with the Laws of Trialectics that demand that every process proceed upon perfect pre–established Laws and patterns. Here the Principle of Identity of Being of Formal Logic becomes in Trialectics the Law of Mutation: that every process develops in accordance with a pre–established pattern. Thus Trialectics establishes, not the identity of the 'Being as such,' but the identity of the 'process of becoming,' and with the unifying second Law of Trialectics, the Law of Circulation, the Being and the becoming move from Being into not–Being and return to Being again, therefore superseding the Principle of Contradiction of Formal Logic.
Protoanalysis is defined as the analysis of the entire psy-che considered in all its relative aspects across the Realms of Existence and Knowledge and the Domains of Consciousness and, by the practices of Integral Philosophy, we are able to be in relationship with the perfection of the Divine Human Prototype that is innate in all of us. Thus, with the clarification processes of Protoanalysis and the Integral Path of Philosophy, we can reestablish in ourselves the perfect and liberated Divine Human Prototype that is studied and experienced as the Divine Metatelos, the final goal of the Pure Spirit, totally and divinely awakened under the rule of the Form of Divine Perfection.
SUBSTANCE (What is it?) Divine Perfection is the Innate Awareness and insight that Reality is innately perfect and that Reality is just what is. In the terms of Parmenides, the Being is and can never contradict itself by not–Being. This is to say, it is perfect. 'Reality in itself ' has this condition of Being, and consequently is perfect. Thus, Divine Perfection appears in everything, moment to moment, if the process is observed from the point of view of the whole or the Unity of the Totality.
FORM (How is it?) The Idea of Divine Perfection manifests as the 'Being as such' which is perfect, real and complete.
POSSIBILITIES (Why originated?) The Unity of God is the Ultimate Perfection.
NEEDS (What purpose?) Divine Perfection is the foundation of the 'State of Mind–only' by the Innate Awareness that 'reality as such' is perfect.
IMPULSE (What intention?) Divine Perfection reflects the Unity of Reality in the State of Pure Consciousness or 'Mind–only.'
METHOD (How accomplished?) Divine Perfection is the contemplation and insight into a Mind without the obscurations of duality and thinking.
STANDARD (What is the ideal?) Divine Perfection is the 'Being as such.'
ORIENTATION (What is the direction?) Divine Perfection is oriented toward the absolute completeness of Divine Love.
CAPACITY (What is the strength?) The strength of Divine Perfection arises from the fact that everything in reality is perfect and thus presents the universality of this Divine Form that can be found everywhere.
CHARISMA (What is the appearance?) When entering into the State of clear Innate Awareness, we find the Divine Perfection of the Pure Light of Consciousness.
MEANS (How produced?) Divine Perfection can only be approached with the clear Innate Awareness of Consciousness that can reflect Reality as it is in its intrinsic Perfection.
GOALS (What is attained?) The attainment of Divine Perfection is the deepest insight into the Unity of all.
[1] The Human Process for Enlightenment and Freedom, Oscar Ichazo
[2] The Arica Training, Lilly and Hart
[3] Greater Light, Bob Dueck
[4] Enneagrams of Divine Forms, Sarah Ichazo
[5] Enneagram of Fixations, Sarah Ichazo
[6] Bernadette Schmidtt