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Rumi's Original Sufi Enneagram, by Laleh Bakhtiar
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Identifying the origin of the Enneagram with a work by the beloved persian poet Jalal al-Din Rumi, the author outlines a clear and exhaustive course by which the Enneagram can be reclaimed from its modern adaptations and placed into its proper context as a sacred and multilayered system of inner discovery and understanding.
- Sales Rank: #478162 in Books
- Published on: 2013-11-22
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .30" w x 6.00" l, .50 pounds
- Binding: Paperback
- 136 pages
Review
Laleh Bakhtiar has made an utmost discovery to the field of Islamic studies and Enneagram studies in identifying an essential connection between the two. Her tireless work that began over two decades ago has now culminated in this sublime summation that distills the timeless wisdom of the nine pointed symbol. --Samuel Bendeck Sotillos (From the introduction)
Laleh Bakhtiar was the first person to carefully and methodically examine the Sufi literature for the origin of the Enneagram. She brings three qualities to the task that make her more than qualified. She is a Muslim and a Sufi, she knows Arabic and Persian, and she has a comprehensive understanding of Western psychology with both a MA and a PhD. Through her extensive research she has found that the integration of the Enneagram was Sufic. The true Sufi basis of the Enneagram is found in the concept of the three centers and the four virtues . . . . as a basis of religious [or spiritual, moral and ethical] psychology. This is the foundation of the Enneagram but not the Enneagram itself. --Bruce Anderson, Enneagram Monthly
Laleh Bakhtiar was the first person to carefully and methodically examine the Sufi literature for the origin of the Enneagram. She brings three qualities to the task that make her more than qualified. She is a Muslim and a Sufi, she knows Arabic and Persian, and she has a comprehensive understanding of Western psychology with both a MA and a PhD. Through her extensive research she has found that the integration of the Enneagram was Sufic. The true Sufi basis of the Enneagram is found in the concept of the three centers and the four virtues . . . . as a basis of religious [or spiritual, moral and ethical] psychology. This is the foundation of the Enneagram but not the Enneagram itself. --Bruce Anderson, Enneagram Monthly
About the Author
Dr. Laleh Bakhtiar has a BA in History from Chatham College in Pennsylvania, an MA in Philosophy, an MA in Counseling Psychology and a Ph.D. in Educational Foundations. She is also a Nationally Certified Counselor. Dr. Bakhtiar has been practising Islam for over 30 years under her teacher, Dr. Seyyed Hossein Nasr. She is author of many books on Islamic unity, architecture, psychology, psychoethics, and moral healing through the Enneagram and the 99 Most Beautiful Names of God. Dr. Bakhtiar has translated over 30 books on Islam and Islamic beliefs into English, and has lectured extensively in both religious and academic institutions. Her vocation as a practising Muslim, psychologist, book publisher and editor and scholor gives her an indispensable role in the Muslim community.
Most helpful customer reviews
7 of 7 people found the following review helpful.
Excellent!
By lifeinasmalltown
I read this conversation in the Enneagram Monthly.
JL: Like a diligent archeologist, Laleh has mined original scriptures in spiritual literature, including scripture never translated into western languages. Jack Labanauskas, Editor, Enneagram Monthly
LB: I mention the fundamental differences between the Enneagram of Personality Types and the Sufi Enneagram in the Preface to the book, Rumi's Original Sufi Enneagram. Basically, the Enneagram of Personality Types ties a person to a number, “types” them to a particular personality while with the Sufi Enneagram the numbers are not as important as what they symbolize, that is, too much (1+, 4+ and 7+) too little (8-, 2- and 5-) or lacking (9°, 3°, 6°) three of Plato's cardinal virtues of Wisdom, Courage and Self-Esteem (or sometimes called Temperance). They also symbolize cognition (wisdom, thought), affect (temperance, self-esteem, emotion) and behavior (courage, action) or the ABC of the self.
JL: I like that, it gives us a more complete and complex picture of personality, one that includes all possible permutations that can be evoked by life's changing circumstances and the results of our world view, set of skills, efforts, training or apathy. Every day we go through decision making crossroads that will affect our life. How do you see that dynamic?
LB: For instance, depending upon our situation at every moment, whether we are engaged in self-talk with our inner self, or in discussion with someone other than our “self,” or in conversion with God or a Higher Being, our moral behavior changes. We may be angry (4+) with our “self” and the next moment feeling a sense of greed (7+) towards something someone else has, to hypocritically (1+) expressing our belief in God with our tongue while our heart is not in it. In other words, we are never the same from one moment to the next. We are in a constant state of change until we begin to work on our “self,” gain consciousness of who we really are, awaken to our inner self, and reason, strive (struggle, jihad) to improve our “self” by holding the three cardinal virtues in balance and exhibiting a sense of fairness and justice towards our “self,” others and God (0 point in the center).
JL: This notion of working on our "self" is sometimes misunderstood as if "perfecting" or "improving" the so called little self (with small s) to bring it up to the status of the large Self (with capital S) -- that Self of course is always already perfect and it's more a question of refining our awareness to recognize it.
4 of 5 people found the following review helpful.
While somewhat interesting the book also takes a definite view that the original version was better, on scriptural grounds rathe
By C. J. Carter
Approaching ROSE as someone very interested in modern takes of the enneagram, but not especially with Sufism, I found it largely disappointing. Text translated from Rumi is interspersed with commentary, and it was to some extent difficult to see what is present in the original vs. being Baktiar's interpretation or research . I presume diagrams are from the original but it is unclear if/how these appeared in the original form.
Rumi's model is very different from the modern system, as the numbers show stages in a spiritual evolution but with people not assigned permanent types. The nature of the numbers themselves is different e.g. with anger at 4 rather than 1 or the top representing intellect (and spirit), rather than 6. While somewhat interesting the book also takes a definite view that the original version was better, on scriptural grounds rather than for any detailed reason, and that the modern enneagram is a misinterpretation (perhaps a heresy). Overall the book misses some notes as a text of historical interest, with its focus on being a spirituality primer.
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