About this video

• Video Title: Order of Centres: Part 2
• Channel: Enneagrammer Typing
• Speakers: Joseph, Louis, and another unnamed speaker.
• Duration: 57:17

Overview

This video is the second part of a discussion about the "order of centers" in the Enneagram typing system. The speakers, Joseph and Louis, along with another participant, delve into the implications of having the heart center as one's "last" or least conscious center. They explore how this impacts an individual's perception of self, their social interactions, and their aesthetic sensibilities, contrasting it with the experiences of those who prioritize other centers.

Key takeaways

• Heart Center as a Blind Spot: When the heart center is the last or least conscious center, individuals may not filter incoming stimuli through their emotional landscape or consider how they are perceived by others.
• Image and Self-Perception: For those with the heart center last, there's a tendency to not actively construct or consider their personal image or aesthetic. This can lead to a surprise when analyzing collages or other self-representations, as they might reveal recurring themes they weren't consciously aware of.
• Social vs. Image Distinction: While related, social and image centers are distinct. Some individuals may be socially oriented without actively engaging in image construction, while others use social interactions as a means to project a specific image.
• Aesthetics and Judgment: Individuals with a strong focus on aesthetics (often associated with heart types) can be highly sensitive to the appearance and presentation of others, leading to quick judgments, which can be perceived positively or negatively.
• The Role of the Second Center: The second most conscious center can sometimes compensate for the blind spot of the last center, leading to complex coping mechanisms and justifications for behavior.
• Gut and Heart Reactions: Gut and heart reactions are often immediate and don't require justification, unlike the more analytical approach of the head center. This can lead to conflict when trying to rationalize these core feelings.
• Social Connection and Heart: While social instinct drives connection, deep friendships are believed to often develop through the heart center, involving emotional vulnerability and authentic sharing.

Here's a step-by-step list of the major points made in the video, with time codes:

• 0:00 - 0:18: Introduction and brief humorous anecdote about a lost AirPod.
• 0:40 - 0:51: Transition to the main topic: the "order of centers" and the confident emotional landscape.
• 0:56 - 1:08: Recap of the previous discussion, focusing on the "heart last" concept and blind spots.
• 1:08 - 1:25: Clarification that Heart Center is generally rare and usually comes last.
• 1:25 - 1:49: Discussion about the challenges of "roasting back" for those with a Head last center, highlighting a lack of immediate reactive pushback.
• 1:55 - 2:14: Speaker begins to explain their experience of being "heart last," focusing on minimal filtering of incoming stimuli through their identity or self-perception.
• 2:14 - 2:54: Further explanation of not filtering experiences through the "body head center" or "image center," leading to a lack of conscious image construction.
• 2:59 - 3:08: Question posed to other speakers about whether they observe this lack of image construction in other "heart last" individuals.
• 3:08 - 3:56: Explanation of how experiences (like seeing a movie) are typically referenced back to one's image, especially for types like 3 or 4, involving framing and integration into self-perception.
• 3:56 - 4:18: Acknowledgment of fleeting moments of spontaneity and "realness" where image construction is absent.
• 4:18 - 4:38: Observation that some socially oriented individuals (like the speaker being addressed) are not actively engaged in this image construction, which is interesting to the speaker.
• 4:38 - 5:01: Distinction made between social and gut blind spots versus social and heart centers, highlighting the need for representatives of different centers to understand each other's experiences.
• 5:01 - 5:17: Speaker clarifies that social and image feel separate to them, even if they can't fully articulate why yet.
• 5:17 - 5:35: Explanation of managing social comfort as a starting point, and how their image (as an "image last first") doesn't heavily involve this.
• 5:35 - 6:12: Discussion about being a "three heart compounded with being image last," leading to others perceiving their aesthetic and self-portrayal, sometimes annoyingly accurately.
• 6:12 - 6:32: The "last priority" nature of the image center means less conscious awareness of its construction, leading to a "catch-up" feeling.
• 6:32 - 7:15: Theory that "image last" types might be surprised by the collages they create, as they're not consciously aware of the recurring themes, unlike "image first" types.
• 7:15 - 7:35: Agreement and examples of seeing a through-line in one's own image collages (e.g., "soft, moody, gloomy").
• 7:35 - 8:01: Implication that most of the world being "image last" contributes to the trope of people "finding themselves" by not consciously foregrounding their self-image.
• 8:01 - 8:18: Question to Louis about what it feels like to be around many "heart last" people.
• 8:18 - 8:43: Louis (as a three assertive image type) finds it relieving and space-giving to be around heart last people, allowing him to focus on his own emotional and image-related pursuits.
• 8:43 - 9:09: Louis's sensitivity to aesthetics, where people and objects are extensions of himself, leading to judgments about others' presentations.
• 9:09 - 9:47: Image types can size up and reflect aesthetics, sometimes critically, sometimes appreciatively. Examples of individuals not picking up on aesthetic cues.
• 9:47 - 10:12: The "Devil Wears Prada" scene is used as an example of someone (likely a four) ripping another's image apart due to aesthetic sensitivity.
• 10:59 - 11:36: Transition to body last perspective: ability to sense discomfort in others before they realize it, and the distinction between emotional distress and physical discomfort.
• 11:36 - 12:08: Discussion about how the second center can pick up slack for the first and last, and how problems with the first and last are justified through the second.
• 12:08 - 12:45: Example of judging purely based on image, justifying it with "six stuff" (moral issues) to avoid admitting to an image problem.
• 12:45 - 13:57: How the second center (e.g., Nine) can pick up slack for issues with the first (Head) and last (Fix) centers, using regulation and comfort as coping mechanisms.
• 13:57 - 14:46: Experience of head confusion manifesting as bodily discomfort, and difficulty asking for help when making decisions, even with a six fix.
• 14:46 - 15:33: The three and nine centers not necessarily pulling others in for help, and the tendency to justify actions using the six fix to avoid core image problems or one-fix issues.
• 15:33 - 16:16: The one-fix is direct and doesn't justify, unlike the six-fix, which tries to rationalize gut reactions.
• 16:16 - 17:04: Examples of "heart last" or "image last" individuals exhibiting behaviors (smugness, disdain) that are incongruent with their internal state, noticed by others.
• 17:04 - 17:36: Internal experience of being overwhelmed, shut down, or feeling "smug" externally while internally struggling.
• 17:36 - 18:11: Observing "body last" individuals (Nine last) who can appear detached or overly focused on theoretical solutions rather than emotional processing.
• 18:11 - 18:41: Observing "one fix last" individuals where anger is perceived, even if not consciously recognized by them.
• 18:41 - 19:58: The sharp, piercing, and awkward nature of "one fix last" reactions, contrasting with the calm certainty of core gut reactions.
• 19:58 - 20:28: The struggle to hold onto calm knowing and justify gut reactions when they might be image-related or socially awkward.
• 20:28 - 21:16: Example of a one-wing-nine friend's childhood meltdowns over minor imperfections, contrasting with the unwavering nature of core gut reactions.
• 21:16 - 22:10: Difficulty talking oneself out of a gut reaction with emotions and head, and the tendency to justify negative preferences using ego-driven reasons (super-ego type).
• 22:10 - 22:51: Realization that a dislike for someone might simply be an aesthetic preference, rather than a moral failing, and the six fix's tendency to find "super-ego" reasons.
• 22:51 - 23:45: The head center's role in justifying preferences and gut reactions, contrasting with the directness of gut and heart centers.
• 23:45 - 24:22: The heart center's preference is objectively valid and doesn't require justification; it's a matter of taste.
• 24:22 - 25:06: The desire to throw tea in someone's face if they're not a "cup of tea" and cause an "image crisis."
• 25:06 - 25:44: The difficulty for "heart last" individuals to find a comfortable zone, often leading to disgust reactions and a need to leave or vet environments.
• 25:44 - 26:15: The manifestation of image crisis and a desire not to be associated with certain people or situations.
• 26:15 - 27:10: The feeling of sadness and misalignment when in spaces that don't reflect one's desired image, leading to guilt or self-gaslighting.
• 27:10 - 28:01: The disruptive effect of being around someone one doesn't "click with" or aesthetically appreciate, often filtered indirectly.
• 28:01 - 28:51: The heart center's desire for congruency between self-perception and external experiences/people.
• 28:51 - 29:54: When incongruence occurs, it can manifest as shame, sadness, or a deep wish that an experience or encounter never happened due to feeling "unseemly" or embarrassing.
• 29:54 - 30:24: The feeling of shame and embarrassment when one's actions or presence feels "unseemly" or incongruent with their self-image.
• 30:24 - 31:14: Humorous tangent about retrieving an AirPod from a toilet, highlighting the lengths one might go to.
• 31:14 - 32:14: Story about an AirPod being swallowed and the subsequent emergency room visit.
• 32:14 - 32:28: Return to the discussion: the idea of "leveling up" to avoid negative situations.
• 32:28 - 32:51: Social climbing as a means to avoid certain environments and upgrade status.
• 32:51 - 33:45: Retroactive shame for past social circles due to not being in touch with preferences, leading to spending time with people disliked.
• 33:45 - 34:11: The need to get in touch with the six fix to articulate reasons for dislikes, using head center processing.
• 34:11 - 35:35: The second center (Nine) offering comfort and regulation, while the last fix (Six) is the only place for negativity and competency issues.
• 35:35 - 36:12: Head confusion manifesting as bodily discomfort, and the difficulty of asking for help, even with a six fix.
• 36:12 - 37:15: The tendency to use the six fix to justify image problems or one-fix issues, rather than directly admitting to the core problem.
• 37:15 - 38:01: The one-fix doesn't justify; it simply is. Trying to justify gut reactions can lead to cognitive dissonance.
• 38:01 - 39:17: Examples of external feedback on internal states (e.g., looking smug while crying) and the difficulty in self-recognition.
• 39:17 - 40:11: Observation of "body last" individuals (Nine last, One last) and how their discomfort or anger can be perceived by others.
• 40:11 - 41:15: The "body as a weapon" metaphor for one-fix last reactions, and the struggle to hold onto calm knowing when dealing with gut reactions.
• 41:15 - 43:03: The core one's unwavering embodied feeling versus the head/heart's ability to rationalize away gut reactions.
• 43:03 - 44:15: A friend's experience of childhood meltdowns due to minor imperfections, contrasting with the core gut's certainty.
• 44:15 - 45:17: Difficulty in connecting with one's own gut reactions when they might be perceived as "ugly" or shameful, leading to justification through the head center.
• 45:17 - 46:30: Realization that a dislike for someone might simply be an aesthetic preference (heart center) rather than a logical flaw, and the six fix's tendency to find "super-ego" reasons.
• 46:30 - 47:41: The head center's role in justifying preferences and gut reactions, contrasting with the directness of gut and heart centers.
• 47:41 - 48:14: The heart center's preference is objectively valid and doesn't require justification; it's a matter of taste.
• 48:14 - 49:06: The desire to react strongly (e.g., "throw tea") when someone is not a "cup of tea" and triggers an "image crisis."
• 49:06 - 50:10: The difficulty for "heart last" individuals to find a comfortable zone, often leading to disgust reactions and a need to leave or vet environments.
• 50:10 - 51:01: The manifestation of image crisis and a desire not to be associated with certain people or situations.
• 51:01 - 51:50: The feeling of sadness and misalignment when in spaces that don't reflect one's desired image, leading to guilt or self-gaslighting.
• 51:50 - 52:27: The disruptive effect of being around someone one doesn't "click with" or aesthetically appreciate, often filtered indirectly.
• 52:27 - 53:14: The heart center's desire for congruency between self-perception and external experiences/people.
• 53:14 - 54:10: When incongruence occurs, it can manifest as shame, sadness, or a deep wish that an experience or encounter never happened due to feeling "unseemly" or embarrassing.
• 54:10 - 55:20: The feeling of shame and embarrassment when one's actions or presence feels "unseemly" or incongruent with their self-image.
• 55:20 - 56:17: Discussion shifts to social instinct, its drive to connect, and how it differs from the heart center's focus on emotional resonance.
• 56:17 - 57:04: The heart center's role in authentic sharing and connection, involving less editing and deleting of self-presentation.
• 57:04 - 58:04: The social center as a way of relating to others based on situational context and social categories, often with less emotional investment than image-focused connections.
• 58:04 - 59:17: The "instincts" (social, sexual, self-preservation) as more primal and "animalistic" drives compared to the more refined "centers."
• 59:17 - 1:00:08: Social instinct as the drive to connect, care for others, and be cared for, which can be expressed through any of the three centers.
• 1:00:08 - 1:01:05: Observation of "shallowness" in connections within a "heart last" world, where head-center connections might seem purely conversational, and nine-center connections might seem passive.
• 1:01:05 - 1:02:19: The heart center accessed in deeper friendships through vulnerability and reduced self-editing.
• 1:02:19 - 1:03:10: Head last difficulty connecting through the heart, processing social interactions as "noise."
• 1:03:10 - 1:04:10: Head center stimulation as a form of connection, especially for head types.
• 1:04:10 - 1:05:15: Friendship based on mutual intellectual stimulation and shared interests, particularly for head-dominant types.
• 1:05:15 - 1:06:30: Heart center connection as sharing personal values, emotions, and engaging in passionate debates.
• 1:06:30 - 1:07:30: Deep friendships require hitting the heart center for authentic connection, as it represents personhood and the spark of life.
• 1:07:30 - 1:09:20: The potential for "crafted paintings" in heart types, versus the unfiltered, spontaneous spill of heart-last individuals, which may feel immature or unfocused.
• 1:09:20 - 1:10:45: Heart last individuals need to learn to "mold" and "correlate" their feelings, rather than just spill them.
• 1:10:45 - 1:12:15: The concept of "seven-ness" in the heart center, where the drive for stimulation and novelty overrides deep emotional processing or image crafting.
• 1:12:15 - 1:14:00: The constant interplay and conflict between the three centers (trifix) within an individual.
• 1:14:00 - End: Conclusion of the discussion, acknowledging the length and richness of the conversation.