Psychosynthesis by Roberto Assagioli

Recto

Jedi
Some people may already be familiar with psychosynthesis but since I couldn’t find any summary of it on the forum I thought I’d add my own.

The present summary will include both Psychosynthesis and The Act of Will, written by Roberto Assagioli M.D. and first published in 1965 and 1973 respectively, as they constitute a two part series. The books are complementary and at times share the same techniques or explanations, thus providing a deliberate redundancy in order to help the understanding and assimilation of the material.

In this series of books, Assagioli offers first a conceptual/theoretical framework where the multi-level integration of personality (a.k.a. psychosynthesis), Will and Love are defined and related to each other as a single dynamic unit/process. He then provides an organized plan, assorted with various techniques, in order to train the Will and achieve psychosynthesis. The techniques of the first book are unfortunately, for about half of them, reliant on a therapist (either for guidance, preparation of the exercise, analysis of the results, etc). However, the second book encourages motivated people to substitute the therapist’s role for the person’s Will and adapt the exercises for solo practice (a couple of examples are given), thus providing a « self-help » path to Will training and psychosynthesis.

I think it’d be best to first give a quick overview of the conceptual framework within which Roberto Assagioli operates as it’ll probably give a good insight into his approach and how it may relate (or not) to the Work we’d like to carry on ourselves. Throughout the book, he references many sources from the field of psychology but also from religious texts and mystic teachings (such as the Fourth Way). Hence parallels are quite obvious when we pay attention.

First lets explore the model of the human being as described by the author :
To illustrate such a conception of the constitution of the human being in his living concrete reality the following diagram may be helpful. It is, of course, a crude and elementary picture that can give only a structural, static, almost « anatomical » representation of our inner constitution, while it leaves out its dynamic aspect, which is the most important and essential one. But here, as in every science, gradual steps must be taken and progressive approximations be made. When dealing with a reality so plastic and elusive as our psychological life, it is important not to lose sight of the main lines and of the fundamental differences ; otherwise the multiplicity of details is liable to obscure the picture as a whole and to prevent our realizing the perspective significance, purpose, and value of its different parts. With these reservations and qualifications, the chart is as follows :
model_human_being.png
1. The Lower Unconscious

This contains :
  1. The elementary psychological activities which direct the life of the body ; the intelligent co-ordination of bodily functions.
  2. The fundamental drives and primitive urges.
  3. Many complexes, charged with intense emotion.
  4. Dreams and imaginations of an inferior kind.
  5. Lower, uncontrolled parapsychological processes.
  6. Various pathological manifestations, such as phobias, obsessions, compulsive urges and paranoid delusions.
2. The Middle Unconscious

This is formed of psychological elements similar to those of our waking consciousness and easily accessible to it. In this inner region our various experiences are assimilated, our ordinary mental and imaginative activities are elaborated and developed in a sort of psychological gestation before their birth into the light of consciousness.

3. The Higher Unconscious or Superconscious

From this region we receive our higher intuitions and inspirations – artistic, philosophical or scientific, ethical « imperatives » and urges to humanitarian and heroic action. It is the source of the higher feelings, such as altruistic love ; of genius and of the states of contemplation, illumination, and ecstasy. In this realm are latent the higher psychic functions and spiritual energies.

4. The Field of Consciousness

This term – which is not quite accurate but which is clear and convenient for practical purposes – is used to designate that part of our personality of which we are directly aware : the incessant flow of sensations, images, thoughts, feelings, desires, and impulses which we can observe, analyse, and judge.

5. The Conscious Self or « I »

The « self » , that is to say, the point of pure self-awareness, is often confused with the conscious personality just described, but in reality it is quite different from it. This can be ascertained by the use of careful introspection. The changing contents of our consciousness (the sensations, thoughts,feelings, etc.) are one thing, while the « I », the self, the center of our consciousness is another. From a certain point of view this difference can be compared to that existing between the white lighted area on a screen and the various pictures which are projected upon it.

But the « man in the street » and even many well-educated people do not take the trouble to observe themselves and to discriminated ; they drift on the surface of the « mind-stream » and identify themselves with its successive waves, with the changing contents of their consciousness.

6. The Higher Self

The conscious self is generally not only submerged in the ceaseless flow of psychological contents but seems to disappear altogether when we fall asleep, when we faint, when we are under the effect of an anesthetic or narcotic, or in a state of hypnosis. And when we awake the self mysteriously re-appears, we do not know how or whence – a fact which, if closely examined, is truly baffling and disturbing. This leads us to assume that the re-appearance of the conscious self or ego is due to the existence of a permanent center, of a true Self situated beyond or « above » it (footnote : The Higher Self should not be confused in any way with the super-ego of Freud, which is not a real self but, according to Freud’s theory, a construction, an artificial product. It is also different from any « phenomenological » conception of the self or ego.).

There are various ways by means of which the reality of the Self can be ascertained. There have been many individuals who have achieved, more or less temporarily, a conscious realization of the Self that for them has the same degree of certainty as is experienced by an explorer who has entered a previously unknown region. Such statements can be found in Bucke’s Cosmic Consciousness (13), in Ouspensky’s Tertium Organum (55), in Underhill’s Mysticism (75), and in other books. The awareness of the Self can also be achieved through the use of certain psychological methods, among which are Jung’s « process of individuation » (35), Desoille’s « Rêve éveillé » (17), techniques of Raja Yoga (62), etc.

Then we have the corroboration of such philosophers as Kant and Herbart, who make a clear distinction between the empirical ego and the noumenal or real Self. This Self is above, and unaffected by, the flow of the mind-stream or by bodily conditions ; and the personal conscious self should be considered merely as its reflection, its « projection » in the field of the personality. At the present stage of psychological investigation little is definitely known concerning the Self, but the importance of this synthesizing center well warrants further research.

7. The Collective Unconscious

Humans beings are not isolated they are not « monads without windows » as Leibnitz thought. They may at times feel subjectively isolated, but the extreme existentialistic conception is not true, either psychologically or spiritually.

The outer line of the oval of the diagram should be regarded as « delimiting » but not as « dividing ». It should be regarded as analogous to the membrane delimiting a cell, which permits a constant and active interchange with the whole body to which the cell belongs. Processes of « psychological osmosis » are going on all the time, both with other human beings and with the general psychic environment. The latter corresponds to what Jung has called the « collective unconscious » ; but he has not clearly defined this term, in which he includes elements of different, even opposite natures, namely primitive archaic structures and higher, forward-directed activities of a superconscious character. (See C. G. Jung, Two Essays on Analytical Psychology, London, 1928, pp.118-9).

The preceding diagram helps us to reconcile the following facts, which at first appear to contradict and exclude each other :
  1. The seeming duality, the apparent existence of two selves in us. Indeed, it is as if there were two selves, because the personal self is generally unaware of the other, even to the point of denying its existence ; whereas the other, the true Self, is latent and does not reveal itself directly to our consciousness.
  2. The real unity and uniqueness of the Self. There are not really two selves, two independent and separate entities. The Self is one ; it manifests in different degrees of awareness and self-realization. The reflection appears to be self-existent but has, in reality, no autonomous substantiality. It is, in other words, not a new and different light but a projection of its luminous source.
This conception of the structure of our being includes, coordinates and arranges in an integral vision the data obtained through various observations and experiences. It offers us a wider and more comprehensive understanding of the human drama, of the conflicts and problems that confront each one of us, and it also indicates the means of solving them and points the way to our liberation.

In our ordinary life we are limited and bound in a thousand ways - the prey of illusions and phantasms, the slaves of unrecognized complexes, tossed hither and thither by external influences, blinded and hypnotized by deceiving appearances. No wonder then that man, in such a state, is often discontented, insecure and changeable in his moods, thoughts and actions. Feeling intuitively that he is « one », and yet finding that he is « divided unto himself », he is bewildered and fails to understand either himself or others. No wonder that he, not knowing or understanding himself, has no self-control and is continually involved in his own mistakes and weaknesses ; that so many lives are failures, or are at least limited and saddened by diseases of mind and body, or tormented by doubt, discouragement, and despair. No wonder that man, in his blind passionate search for liberty and satisfaction, rebels violently at times, and at times tries to still his inner torment by throwing himself headlong into a life of feverish activity, constant excitement, tempestuous emotion, and reckless adventure.

psychosynthesis.png
In that context, psychosynthesis is the process of unifying the conscious self with an external center created or discovered by the person as an « ideal model » of themselves. This model shouldn’t be rigid and will be enhanced/adapted as the person grows. This process is strikingly similar to Kasimir Dabrowski’s theory of positive disintegration in which the aim after a disintegration of personality (on one or multiple psychological levels) is to reintegrate at a higher level called secondary integration. This level is also described as the person’s ideal personality, which continuously update itself.
The author also define loosely three kind of psychosynthesis. They are mainly based on the values and scope of the aim behind the ideal self :
  • Personal
  • Interpersonal
  • Spiritual

Now for the definition of Will :
It is well to become aware of the relationships between the self and the will on one hand and the various other psychological functions on the other. This awareness may be clarified by the diagram on page 13. The will has been placed at the center of the diagram in direct contact with the conscious I, or personal self, to show the close connection between them. Through the will, the I acts on the other psychological functions, regulating and directing them. The diagram is oversimplified, like all diagrams, but it helps to give prominence to the central position of the will.

will.png
[…]
I shall use three categories—or dimensions—in describing the will: aspects, qualities, and stages. The first category, aspects, is the most basic, and represents the facets that can be recognized in the fully developed will. The second category, qualities, refers to the expression of the will: these are the modes of expression of the will-in-action. Finally, the stages of the will refer specifically to the process of willing, the act of will as it unfolds from beginning to end.

The fully developed will can be thought of as having a number of different major aspects; these should be thought of as the principal facets of our main subject, the major elements in the outline of the will. Each of these aspects can be trained in specific and appropriate ways. Because the bulk of Part One of this volume is concerned with these major aspects, it is well to outline them at once. The aspects of the fully developed human will are the strong will, the skillful will, the good will, and the Transpersonal Will. Let me describe these principal aspects of the will briefly so that the reader can have them in mind as we continue to outline the phenomenology of the will in other regards.
  1. The Strong Will. As we have previously mentioned, to train the will one must start by recognizing that the will exists; then that one has a will; and finally that one is a will, or, essentially, a "willing self." Then one has to develop the will and make it strong enough to be adequate for its manifold uses in all the domains of life. Most misunderstandings and mistakes concerning the will arise from the frequent misconception that the strong will constitutes the whole will. Strength is only one of the aspects of the will, and when dissociated from the others, it can be, and often is, ineffectual or harmful to oneself and other people.
  2. The Skillful Will. The skillful aspect of the will consists of the ability to obtain desired results with the least possible expenditure of energy. In order to go somewhere, one does not proceed by walking in a straight line across open country or by climbing over buildings. One rather studies a road map and uses existing roads, which, although not in a straight line, can lead one to his destination with the least amount of effort. And one takes advantage of already existing means of transportation, that is, of vehicles that are going in the direction he has chosen. Similarly, in order to use our will most skillfully, we need to understand our inner constitution, become acquainted with our many different functions, drives, desires, habit patterns, and the relationships between them, so that at any one time we can activate and utilize those aspects of ourselves that already have the tendency to produce the specific action or condition we are aiming for.
  3. The Good Will. Even when the will is endowed with both strength and skill, it is not always satisfactory. In fact, it may even be a very harmful weapon, for if such a will is directed toward evil ends, it becomes a serious danger to society. A man of strong and able will, capable of using his natural gifts to the utmost, can overpower or corrupt the will of others; one who dares everything, fears nothing, and whose actions are not restrained by any ethical consideration, by any sense of love or compassion, can have a disastrous influence on a community or even an entire nation.
    There are two great laws which operate in the physical and in the psychological worlds: the Law of action and reaction, and the Law of rhythm and equilibrium. Through their operation, those who cause harm attract harm upon themselves; those who are violent and merciless ultimately evoke the violence and cruelty of others against themselves. History offers many such examples, from Caligula to Rasputin to Hitler. Because of the working of these laws, the will, to be fulfilling, must be good. Thus, good will is both desirable and ultimately inevitable. It may therefore be stated that learning to choose right goals is an essential aspect of training of the will. It is necessary, both for the general welfare and for our own, that our will be good as well as strong and skillful. All this is the specific field of interpersonal, group, and social psychosynthesis.
  4. The Transpersonal Will. The three aspects of the will so far mentioned seem to constitute the totality of the characteristics of the will. This may be true for the "normal" human being, in whom they suffice for his self-actualization and for leading a rich and useful life. This represents the aim of personal and interpersonal psychosynthesis. But there is another dimension in man. Though many are unaware of it and may even deny its existence, there is another kind of awareness, to the reality of which the direct experience of a number of individuals has testified throughout history. The dimension along which this awareness functions can be termed "vertical." In the past, it was generally considered the domain of religious, or "spiritual," experience, but it is now gaining increasing recognition as a valid field of scientific investigation.
    This is the specific domain of transpersonal psychology, which deals with what Maslow, a pioneer in the field, has called the "higher needs." In the words of the "Statement of Purpose" of the Journal of Transpersonal Psychology its concern is with: "metaneeds, ultimate values, unitive consciousness, peak experiences, ecstasy, mystical experience, Being values, essence, bliss, awe, wonder, self-actualization, ultimate meaning, transcendence of the self, spirit, sacralization of everyday life, oneness, cosmic awareness, cosmic play, individual and species-wide synergy, maximal interpersonal encounter, transcendental phenomena, maximal sensory awareness, responsiveness and expression; and related concepts, experiences, and activities."
    This is the realm or dimension of the Transpersonal Will, which is the will of the Transpersonal Self. It is also the field of the relationship within each individual between the will of the personal self or/and the will of the Transpersonal Self. This relationship leads to a growing interplay between, and ultimately to the fusion of, the personal and transpersonal selves and in turn to their relationship with the ultimate reality, the Universal Self, which embodies and demonstrates the Universal, Transcendent Will.
[…]
If we study the phenomenology of the will-in-action, that is, the characteristics displayed by willers, we find a number of qualities which are outstanding in the great willers, and which exist also in some measure, however small, in each of us and, if necessary, can be aroused from latency to manifestation. These qualities are likely to be more familiar to most readers than the aspects. The qualities of the will are:
  1. Energy—Dynamic Power—Intensity
  2. Mastery—Control—Discipline
  3. Concentration—One-Pointedness—Attention— Focus
  4. Determination—Decisiveness—Resoluteness— Promptness
  5. Persistence—Endurance—Patience
  6. Initiative—Courage—Daring
  7. Organization—Integration—Synthesis
[…]
The act of will consists of six sequential phases or stages. They are:
  1. The Purpose, Aim, Goal, based on Evaluation, Motivation, and Intention.
  2. Deliberation.
  3. Choice and Decision.
  4. Affirmation: the Command, or "Fiat," of the Will.
  5. Planning and Working Out a Program.
  6. Direction of the Execution
These six stages are like the links in a chain; therefore the chain itself—that is, the act of willing—is only as strong as its weakest link. So the performance of an act of will is going to be more or less successful and effective according to how successfully and effectively each of the stages is carried out. Let me note, however, that we are dealing here with the act of will in its ideal and complete state: not as a facsimile of every willed act but rather as a guide to complete, purposive action. While important acts of will warrant a careful consideration and the step-by-step execution of each stage, in many practical cases sometimes one, sometimes another stage will be central, will call for the greatest time and effort. Other stages might be completely satisfactory with a minimum of effort and attention.

As for the techniques, most of those of the first book are based on visualization/imagination, as it is according to him one of the most powerful tool for change we have at our disposal. I’ve found particularly interesting the use of universal symbols as primer for the visualization and meditation exercises. They provide a non-oriented way (e.g. think loaded questions) to work with the subconscious where the insights attained by the patient are clear both for themselves and for the therapist (so no strong distortion through misinterpretation). We also find the use of journaling as both a mean of introspection (in order to detect unconscious drives/patterns) and as a cathartic practice. The dis-identification technique helped me better understand the difference between the immutable I (the center of Will) and the body/emotions/mind, which is something I never quite fully caught when reading about Gurdjieff’s teachings.

Funnily, we also find a technique very similar to the future authoring program developed by Jordan Peterson (i.e. imagining an ideal or hellish future depending on the consequences of our current behaviors). I imagine they both have drawn inspiration from the work of past psychologists/therapists and used the approaches that gave the best results with patients. I’ve heard of many positive results from the future authoring program, which gives us some data points concerning the practical application of Dr. Assagioli’s work.

As a quick comparison with another book I’ve posted about recently on the forum, Mental Health Through Will-Training by Abraham Low, Assagioli’s work is IMO more encompassing as it covers both theoretical and practical aspect of the subject, and has a wider scope of application. Low’s method, I believe, focuses on an easy to follow and understand approach which aims primarily at training the Will and achieving personal and (partial) interpersonal psychosynthesis (according to Roberto Assagioli’s definitions). In any case, both Low and Assagioli concur on the importance, definition and use of the Will, especially the need of an initial aim/goal of value and the use of a skillful Will instead of raw Will power overall (e.g. observing -> catching a reflexive behavior/tamper tantrum -> diffusing the current physical/emotional/mental state using simple techniques -> acting in accordance with the new state). I’ve found useful advice and information in both works and would then recommend them to those that are interested in the topic.

Since I couldn’t cover all the techniques and information available in the books, here are the table of contents of both books for a more detailed overview.

Psychosynthesis Table of Contents

PART ONE – PRINCIPLES

Introduction - p3
Chapter I Dynamic Psychology and Psychosynthesis - p11
Chapter II Self-Realization and Psychological Disturbances - p35

PART TWO – TECHNIQUES

Methods and Thechniques Employed in Psychosynthesis - p62
Introduction - p65
Chapter III General Assessment and Exploration of the Unconscious – p68
Chapter IV Personal Psychosynthesis – Techniques – p101
  1. Catharsis – p101
  2. Critical Analysis – p107
  3. Self-identification – p111
  4. Exercise in Dis-identification – p116
  5. Technique for the Development of the Will – p125
  6. Techniques for the Training and Use of Imagination – p143
  7. Technique of Visualization – p145
  8. Technique of Auditory Evocation – p152
  9. Technique of Imaginative Evocation of Other Sensations – p157
  10. Plan of the Psychosynthesis – p164
  11. Technique of Ideal Models – p166
  12. Technique of Symbol Utilization – p177
Chapter V Spitritual Psychosynthesis – Techniques - p192
    1. Introduction to Spiritual Psychosynthesis - p192
    2. The Exploration of the Superconscious - p197
    3. Symbols for Spiritul Psychosynthesis – p202
    4. Exercises for Spiritual Psychosynthesis – p207
  1. Technique for the Use of Intuition – p217
  2. Exercise for Evoking Serenity – p223
Chapter VI Interpersonal Psychosynthesis – Techniques - p225
  1. Technique of Interpersonal Relationships – p225
  2. The Technique of Henri Baruk for the Relationship between Therapist and Patient – p229
  3. Some Comments – p233
PART THREE SPECIAL APPLICATIONS

Chapter VII Music as a Cause of Disease and as a Healing Agent - p237
Chapter VIII Transmutation and Sublimation of Sexual Energies - 267

PART FOUR APPENDIX
  1. Historical Outline of Psychosynthesis - p280
  2. Roberto Assagioli – Bibliography - p281
  3. Pictures and Colors : Their Psychological Effects - p283
  4. Initiated Symbol Projection - p287
  5. Meditative Techniques in Psychotherapy - p304
The Act of Will Table of Contents

PART ONE THE NATURE OF THE WILL

Chapter 1 Introduction - p3
Chapter 2 The Existential Experience of the Will - p7
Chapter 3 The Qualities of the Will - p19
Chapter 4 The Strong Will - p35
Chapter 5 The Skillful Will: Psychological Laws - p46
Chapter 6 Practical Applications of the Skillful Will - p66
Chapter 7 The Good Will - p85
Chapter 8 Love and Will - p91
Chapter 9 The Transpersonal Will - p106
Chapter 10 The Universal Will - p123

PART TWO THE STAGES OF WILLING

Chapter 11 From Intention to Reaction - p135
Chapter 12 Purpose, Evaluation, Motivation, Intention - p140
Chapter 13 Deliberation, Choice, and Decision - p151
Chapter 14 Affirmation - p170
Chapter 15 Planning and Programing - p178
Chapter 16 The Direction of the Execution - p189

PART THREE EPILOGUE

Chapter 17 The Joyous Will - p199

The Will Project Appendices

APPENDIX ONE : Self-Identification Exercise - p211
APPENDIX TWO : Thinking and Meditation - p218
APPENDIX THREE : Questionnaire on the Will - p232
APPENDIX FOUR : Historical Survey – p235
APPENDIX FIVE : Differential Psychology - p248
 
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