The fruit of a very ancient knowledge, the Enneagram has been a ‘map’ used for centuries by masters and spiritual guides, as witnessed by some Sufi brotherhoods as early as the end of the Middle Ages. Developed to classify personality into nine different psychological traits, the Enneagram can be defined as a ‘dynamic typology’, since, although it recognises a recursiveness in human behaviour, it helps to identify paths that lead to the full development of one’s own singular personality. In her Invitation to Reading, Mariolina Ceriotti Migliarese explains that the enneagram ‘can be useful if it leads us to be curious about ourselves, if it sets us on a journey, and if it becomes part of a path of greater knowledge of ourselves and of others; useful if it suggests that our character is not a fixed and unchangeable point of arrival, but on the contrary a point of departure’. Appreciated by theologians and psychologists as an intermediary between spirituality and psychology, this classification can foster the discovery of the ‘true self’ and accompany one towards a maturation that is as human as it is spiritual.