A Program of Spiritual Reconstruction and Service in a Time of Civilizational Transition
By Roberto Assagioli under the pseudonym “ Considerator. ”
Original title: Orientamenti e Compiti Attuali
Assagioli Archives – Florence
Translated and edited with notes by Jan Kuniholm
Editorial Note
This essay was written by Roberto Assagioli under the pseudonym “Considerator.” It presents a programmatic reflection on the spiritual crisis of modern civilization and the tasks required for a new era of human development. The abstract, subheading, and cross-sections have been added by the editor for clarity and navigation. The original wording and structure of the text have been preserved.
Abstract
In this essay written under the pseudonym Considerator , Roberto Assagioli reflects on the profound civilizational crisis facing humanity and the spiritual tasks required for a new historical cycle. He argues that the crisis of modern society represents not merely destruction but the end of an entire cultural phase and the beginning of a process of reconstruction understood as renewal rather than repair. The essay outlines the inner disciplines required for this transformation, including psychological integration, spiritual awakening, and cooperation with higher forces. Assagioli emphasizes the importance of psychology, group collaboration, and spiritual service as essential elements in the emergence of a new culture founded on unity, consciousness, and the realization of the spiritual Self.
One gets the impression that only a few people are animated by sincere goodwill, by a strong yearning for a higher life, by a generous eagerness to act, to devote themselves and to “serve”; but that even among the best, there are either great mental perplexities and doubts, or strong alternations of confidence and discouragement, and therefore uncertainties in action.
Reconstruction as Renewal Rather Than Repair
The first point on which we need to agree is that of reconstruction. Everywhere we hear talk of “reconstruction,” but it seems that many do not have a clear and correct idea of what it is, of what it really implies. Often, more or less unconsciously, this word is given the meaning of ‘repair;’ that is, people think and propose to rebuild what has been destroyed, more or less as it was before or a little better, but always on roughly the same basis and in the same style. Now, while this approach may be partially necessary and appropriate, especially in the material realm and for the most urgent needs, it is completely insufficient and inadequate from a deeper and more essential point of view.
The End of an Historical Cycle
We must realize that, in a certain sense, the “end of the world” predicted by various prophets over the centuries and feared by the masses of humanity has arrived and is ongoing. But this does not mean the destruction of humanity or a general return to barbarism: it only means the end of a certain world; that is, the one we have been part of until now and to which we have been accustomed and attached. It means the irreversible end of a cycle, of a type of civilization and culture, similar to what has happened repeatedly over thousands of years of history to many other civilizations and cultures. The difference is that this time it includes the whole of humanity.
If this is the case, reconstruction must be understood and implemented not as “repair” but rather as renewal: profound and radical renewal, both individual and collective. We need to “make room for the new” in ourselves and around us, resolutely detaching ourselves from old ideas, old feelings, old things, and old ways of living. This implies detaching ourselves not only from the bad, inferior, and deteriorated things of the past, but also from those that are “good” or harmless, but which have had their day and are no longer appropriate for the new cycle.
It should be noted that this does not mean denying and condemning what was good in the old cycle. There is no need to go to the opposite extreme and — as has often been done — denigrate the ancient gods, reducing them to idols or demons; it does not mean becoming blind and uncomprehending towards the artistic and literary masterpieces, the religious, political, and social forms of the past. We can and must appreciate and admire what was vital and fruitful in them, but in the same way that we admire objects collected in a museum. They had their value and their function, they were embodiments and expressions of eternal values that were appropriate for their time, but they are no longer capable of containing the new life that is bursting forth.
Something worse and, in a sense, paradoxical has also happened: some cultural movements and political currents, while proclaiming themselves bringers of a “new order,” have sought to revive ideas, forms, and rituals, and have used methods belonging to even older cycles that humanity should have definitively left behind. Thus, we have witnessed an upsurge of telluric[1] and savage forces, foolish attempts to revive cults that have been dead and obsolete for millennia.
Preparing the Ground for the New Cycle
Therefore, we must have no illusions: the struggle is fierce and it will not be short. It will probably have ups and downs in various fields, which will test the faith, strength, courage, and persistence of the pioneers of the New Age. But these necessary spiritual weapons will not fail us if we always remember — even in the worst moments — that the future is ours. Behind us stands the irresistible power of Will, Purpose, and the Divine Plan. Human cycles are determined by powerful cosmic forces directed by the harmonic motions of the stars, by what the Indians — with a poetic symbol that contains a profound truth — call the “Dance of Shiva.”
A two-thousand-year cycle, connected with a specific celestial configuration, is coming to an end. The energies of the new cycle are already at work, and their power is growing day by day, until it will finally become overwhelming and irresistible. Therefore, let us open ourselves to these energies, allowing them to permeate us, and let us joyfully devote ourselves to the task of renewal.
The Resurrection of the Spirit
A true resurrection is needed — and it is happening: the resurrection of the Spirit from the tomb of old forms, of old ways of being in which it has been partly imprisoned and suffocated, indeed apparently “dead.” The Spirit must be freed: it must ascend triumphantly, and then descend again, manifest itself and “incarnate” itself anew through the creation of new forms, new means of expression that are better and more suitable, and above all original forms; that is, expressing new notes, new qualities and new aspects of the inexhaustible Divine Life.
This is the general orientation that we should have and maintain constantly through the ebbs and flows, the eddies and storms in the period of transition and struggle in which we live.
Inner Preparation and Spiritual Development
Let us now look more specifically at the tasks that result from this. First of all, serious preparation, active training, and continuous individual development are necessary in order to acquire or increase the qualities and draw on the strengths necessary for those tasks.
The essential principles and methods of life and inner action can be summarized as follows:
1. From the periphery to the center.
From dispersion to gathering.
Finding and rediscovering ourselves, eliminating collective influences and the suggestions of other people.[2]
From the Personal Center to the Spiritual Self
2. From the personal center to the Spiritual Center.
Rising from the human level to higher levels until we reach the conscious discovery of our own Soul, your Spiritual Self. Recognize that we are made “in the image and likeness of God,” Centers of life and spiritual consciousness, immortal Beings, “sparks of the Divine Flame.” It is a wonderful discovery that produces an internal reversal, a “conversion.” It is truly a “new birth” into a higher sphere of reality.
3. From the individual Spiritual Self to the Universal Self.
Recognition of the unity of Souls in the Over-Soul, in the One Spirit, God. Realization of the Unity of Life, Identification with the Supreme, with the Whole.
Stabilizing Higher Consciousness
4. From the flash to the constant light.
Inner realizations first appear as vivid, dazzling but fleeting flashes. It is necessary to develop the ability to lengthen periods of higher consciousness, to “stand firm in the Spiritual Being.”
This, however, does not mean continuous emotional fervor. There are inevitable fluctuations and periods of “dryness.” It means a firm and constant mental, moral, and volitional attitude despite everything.
The Work of Spiritual Psychosynthesis
5. Learning to endure, sustain, and contain spiritual force.
This is not easy, given the unpreparedness and impurity (in the spiritual sense) of our human elements. This ability is acquired and increased through the regeneration of the personality by the descending force. It has two aspects:
a. Spontaneous action of that force as a result of previous realizations.
b. Intelligent and willing cooperation, through a right attitude and the use of appropriate psychological and physical methods. It is a long and difficult process of spiritual psychosynthesis. But it is necessary; neglecting it exposes us to inconveniences and dangers, such as uneven development and the imbalances found in many geniuses, mystics, and apostles.
Such internal preparation and training is a vast and complex task, requiring a great deal of time; indeed, it must be continued throughout one’s life. Therefore, we certainly should not wait until we have completed it before carrying out our work around us. This is urgent and must be started immediately, with the resources that we already have at our disposal, whether small or large. But the work itself, with its requirements, will provide us with valuable opportunities for discipline and training.
Balancing Self-Development and Service
Here we must avoid two contrasting errors. One is to postpone or neglect the work of “service” to humanity out of excessive scruples or a self-centered interest in our own perfection. The other (more common in our times) is to throw oneself headlong into action without measuring one’s strength, without ascertaining one’s aptitudes, without training and “recharging” oneself appropriately.
Therefore, we must carry out simultaneously, or rather alternately and wisely: the action on ourselves, and that on and for others.
The Psychology of Spiritual Service
Our work for others, in turn, has two aspects, one internal and the other external.
The first consists of a direct radiation of light, an emanation of spiritual force around us. This happens spontaneously and inevitably, even if we do not intend it; indeed, even without our noticing it. Those who possess certain qualities and energies, those who live and embody certain ideas, effectively spread them around them. The living example has a truly “magical” power. But there are also methods by which spiritual forces can be consciously projected and directed, with multiplied potential for good.
Our action on others by “normal” and external means can be carried out in many well-known ways. I will mention a few points that deserve special consideration.
The Value of Psychology in Spiritual Work
1. Value and dual necessity of psychology.
a. Serious mistakes have been and continue to be made, even with the best of intentions, due to ignorance of the facts and laws of psychic life. It is strange and regrettable that man studies everything except himself! Before using chemicals and machines, man studies them and learns how to use them; yet he claims to help, educate, and direct other people without knowing them! Psychology is the most direct, easy, and attractive introduction to spirituality. As has been said, it is its “John the Baptist.”[3] In fact, everyone is interested in themselves and everyone likes to talk about themselves! There is a great need to vent, to “open up,” to be advised and guided. However, this search is often blind, and — due to ignorance or a lack of suitable guides — many resort to incompetent people and charlatans.
b. The initial motive seems to be entirely personal and selfish, but in many cases it is not difficult to gradually lead those who talk to us about themselves to recognize their higher sides, the wonderful possibilities latent within them, and to set them on the path to discovering their better selves.
Focusing on the Good in Each Person
2. The fundamental method is to “focus” on the good that is in each person.
It may only be five percent, or even one percent, but that point of leverage is enough to elevate them, just as a point of leverage would have been enough for Archimedes to lift the world.[4] This is so because, although in many people the percentage of good that is manifested and active is small, the latent, unrevealed possibilities for good are immense; every human being is, in “spirit and truth,” essentially divine. The obstacles are ill will, personal rebellion, and refusal to cooperate. If we can overcome these initial barriers, everything becomes possible.
Group Cooperation and the New Type of Spiritual Community
3. Group cooperation.
This is necessary. There are tasks — in the spiritual as well as in the practical field — that are beyond the possibilities of the isolated individual. Moreover, it is “natural,” since it is based on the unity of life, on the fundamental solidarity of beings and particularly of all human beings, which exists and remains despite external differences and contrasts.
But the new times and the development of individuality in modern man require a new type of group: no longer acolytes, devotees and followers grouped around a leader who commands and demands blind faith and obedience; but fraternal and free groups of souls inspired by the same ideal and the same purpose, dedicated to the same humanitarian work.
In group collaboration, there is a mutual complementarity between the different energies, qualities, and aptitudes of the various members. Indeed, there is more: the “psychospiritual combinations” that occur in a close-knit and harmonious group, similar to chemical combinations, release more powerful energies, create new qualities, and multiply beneficial power.
Cooperation with Higher Beings and Forces
4. Cooperation with Higher Beings and Forces.
This is directed in a “vertical” sense and unfolds, so to speak, from bottom to top and from top to bottom.
It presupposes the belief in the existence of higher, superhuman Beings. But there is no shortage of evidence of this to persuade anyone free from preconceptions:
Indirect evidence: It would be absurd and ridiculous for man to consider himself the unsurpassed apex of all Divine manifestation.
Direct evidence: The appearance among men of Beings endowed with superior qualities: geniuses, saints, heroes; Initiates, Great Beings, Saviors of Humanity who have intervened, especially in the most serious and critical moments of human history, and particularly at the beginning of each new great cycle.
This fact leads us to suppose and hope that now, or in the near future, this intervention will be renewed. In fact, a sense of messianic expectation, more or less conscious, is widespread. Many hope and wait for the return of Christ, the advent of a Savior under one name or another. Such hope and expectation can be justified and encouraged, provided that it does not lead to inertia and passivity, and provided that it is not conceived in too concrete a way. The expected advent could come in new and unexpected ways. The important thing is to work actively to “prepare the ways of the Lord”[5] — indeed to recognize that, in a profound sense, we ourselves are and can be these “ways.” Higher Beings do not force or impose good. They do not want to do so because they must respect the freedom that is one of the essential characteristics of human beings. They need instruments, intermediaries, willing and intelligent collaborators.
Invocation and Evocation of Higher Energies
“Vertical” cooperation with higher Beings takes place in four stages or phases:
a. Invocation.
To be effective, there must be an internal act of mental concentration, aspiration of feeling, and volitional affirmation. This must be done with all one’s mind, with all one’s heart, with all one’s soul.
b. Evocation.
Evocation is a descending psychospiritual energy current, attracted by the invocation. Without being too specific, it can be said in general that the “response,” the energy that is evoked, is corresponding and proportional to the strength of the invocation, but of higher “quality” and much greater power.
c. Reception, recognition, assimilation.
When the “response,” the higher influx, descends into our personality and surfaces in our waking consciousness, we are faced with the problems of how to sustain the intensity of that force: of recognizing, understanding, and correctly interpreting the messages it brings us, the impulses to action it gives us; of assimilating and preserving it.
Transmission and Spiritual Irradiation
d. Transmission, diffusion, irradiation.
Finally, we have the task of transmitting the gift, the treasure we have received, to others, of spreading and radiating it. Above all, this is the art of “spiritual service.”
Preparing the Foundations of a New Spiritual Era
At the present time, given the exceptional circumstances in which we find ourselves in various respects, there is a special need and at the same time a special facility for carrying out this work of connection and cooperation with the Higher Beings and Forces.
Let us resolutely seize this wonderful opportunity and joyfully embark on this adventure. Let us join the ranks of pioneers who, on the ruins of the old world, have already begun to lay the foundations for a new luminous human and spiritual era in which the conscious union between the Fourth and Fifth Kingdoms, between Humanity and Superhuman Beings, can take place. This constitutes the advent of the Kingdom of God on Earth.
Notes:
[1] “Telluric forces,” which refers generally to primal, non-rational living instinctive forces, were extensively discussed in the writings of Count Hermann Keyserling, whose work provided a great stimulus to Assagioli’s life and thought. -Oath.
[2] Note that Assagioli has written extensively on the undesirable effects of unconscious influences and suggestions. This sentence urges people to be authentically themselves rather than to build an identity based on the influences of others. -Oath.
[3] John the Baptist was called the forerunner, sent to announce the coming and prepare the way for Jesus.—Ed.
[4] Archimedes of Syracuse (287-212 BC) articulated the principle that a small force applied over a long distance via a fulcrum can move a massive object. He famously asserted, “Give me a lever long enough and a fulcrum on which to place it, and I can move the world.” Assagioli indicates that the “small force applied” psychologically takes advantage of unseen aspects to increase leverage for good. -Oath.
[5] This was the phrase associated with John the Baptist, cited earlier. -Oath.
