The Nation as a Psychological Entity and the Evolution Toward Global Solidarity
By Roberto Assagioli
Report presented at the Fourth International Congress of Psychosynthesis
Florence, Italy, September 1–7, 1961
Original Title: Psicosintesi Nazionale e Internazionale
Translated and Edited With Notes by Jan Kuniholm [1]
Editorial Note:
The subheadings in this online edition have been added by Kenneth Sørensen to support readability and structure. They were not part of the original 1961 report and do not alter the original content.
Abstract
In this 1961 congress report, Roberto Assagioli examines nationalism and internationalism from the perspective of psychosynthesis. He argues that global interdependence is not merely an ethical ideal but a psychological and practical necessity. Nations are described as psychological entities comparable to individuals, possessing body, emotions, mind, and a superconscious Soul. Assagioli critiques immature forms of nationalism while affirming the rightful function of each nation within humanity as a whole. He proposes that international harmony depends primarily on psychological development and the integration of national consciousness into a broader planetary synthesis.
The Urgency of the National–International Problem
The problem of nationalism and internationalism – which includes war and peace, competition and cooperation – is currently one of the most serious and decisive problems facing humanity, and one for which it is struggling to find a solution. To a certain extent, we all realize that the immediate fate of mankind, that is, of each one of us, depends on the possibility of finding a constructive solution to the current situation.
Global Interdependence as a Practical Necessity
A second fundamental point that is becoming increasingly clear is the fact of global interdependence . The World War was a tragic example of this basic and indisputable fact. In fact, the main cause of war can be described as the illusion that each people can truly prosper at the expense of others; that each nation can conquer and subjugate other peoples by force; that an unjust peace can endure.
The proof that there is interdependence and solidarity among all human beings, no less close and inevitable than that which exists between the cells and organs of a living organism, is easily understood by any intelligent person who is not blinded by individual and collective delusions.
As early as the first half of the last century, Emerson wrote:
If The Rothschilds at Paris do not accept bills, the people at Manchester, at Paisley, at Birmingham are forced into the highway, and landlords are shot down in Ireland. The police records attest to it. The vibrations are currently felt in New York, New Orleans, and Chicago. [2]
Mazzini too — one of the greatest Italians, a true prophet who not only foresaw the advent of the New Era, but also clearly outlined some of its main characteristics — stated in 1860:
No nation lives exclusively on its own produce at the present day. You live by exchanges, by importation and exportation. . . A foreign commerce ruined in consequence of evil administration, produces mischief and crises in your own. Failures in England and America and elsewhere, entail failures in Italy. [3]
But now, after the enormous and ever-increasing progress of transportation by land, sea and air, of communication by mail, telegraph, and radio, now that every nation, thanks to its higher standards of living, has an ever-increasing need for raw materials and finished products from various parts of the world; it is now impossible to envisage stable peace, true security, and unthreatened prosperity except on a planetary scale and based on the recognized and concrete solidarity of all men and all nations.
Such solidarity, however, is not motivated solely by humanitarian ideas, generous sentiments, or an ideal of brotherhood that may or may not be accepted, that may be considered a dream or a utopia.
Such solidarity is first and foremost a practical necessity in the economic, financial, agricultural and industrial fields. Practical people are now increasingly realizing that the problems of raw materials, money, the production and distribution of goods — in short, all the problems of the business world — can be solved in a satisfactory and advantageous manner for all parties on an international basis, with worldwide planning and organization.
In other words, it is in everyone’s interest, indeed essential for the true good of all, to establish cooperation, agreement on tariff regimes, and a growing exchange of goods and services, rather than isolationism and autarky.
Therefore, the first and most urgent thing to do for the rehabilitation and reconstruction of mankind is to fully recognize this simple and central truth, as well as to see and accept all its consequences. However revolutionary and upsetting they may prove to be, we must work loyally for their application without mental reservations, without seeking to obtain, through cunning and deception, some ephemeral advantage that would later prove to have been obtained at a very high price.
The second and parallel task is to proclaim and dynamically support this truth, to such an extent that it can — with the breadth and speed that the needs of the moment require — be adopted as an operating principle by leaders and managers in every field, and by the masses of every nation.
Psychological Obstacles to International Cooperation
Yet despite the ease of providing overwhelming evidence and logical demonstration of this truth, it is not at all easy to get it accepted and followed in all its applications. There are all kinds of irrational obstacles to overcome, deeply rooted ideologies, mental short-sightedness, selfish fears, emotional attachments of various kinds, the hope of succeeding by using the old tricks of exploitation and deception of internal resistance, rather than giving up old methods and ingrained habits.
This leads to the somewhat surprising conclusion that the main difficulties are not practical, but psychological in nature, and that consequently they must be eliminated primarily by psychological means. Neglect or lack of sufficient appreciation of psychological factors and the use of unsuitable or inadequate means have been one of the main causes of the failure of previous attempts to establish international peace, however noble, enlightened, self-sacrificing, and even influential their promoters may have been.
The unfortunate mistakes repeatedly made by international movements, which began towards the end of the last century and continued until the outbreak of the Great War in 1914, are an excellent example of this. . . With a few exceptions, the general tendency of those movements was openly and exclusively cosmopolitan. The most idealistic leaders and followers were fascinated by the grand vision of Humanity as a whole, and saw nations as an obstacle to the realization of their plans for world government or the establishment of an international socialist state. These attitudes led them to ignore, or in fact oppose, the national factor.
The Nation as a Psychological Reality
They failed to realize that the nation is a great psychological reality . They failed to recognize and adequately assess its enormous psychological forces: love of tradition, emotional attachments, pride, aggressive impulses, close bonds of solidarity — which, taken together, are strong enough to evoke in the citizen a willingness to sacrifice everything for his country and to fiercely oppose any attempt to detach him from it.
These “irrational” attachments and impulses have a profound psychological justification. It is a fact that a people or a nation is not merely an aggregate of individuals who share a common soil, a common language, and common material interests. A people, or a nation, is a ” psychological entity, ” which has its specific place and function in the great body of Humanity.
The nation as a psychological entity
An analogy may help to understand this fact more concretely. It has often been said that an individual is like a cell in the collective body of Humanity, but the comparison has not usually been developed or its important applications drawn from it.
The cells of a living organism are not directly and uniformly connected to the vital center or the directing principle. They are grouped into well-differentiated organs, such as a muscle, a gland, the stomach, etc. These organs are connected to each other in special systems (such as the digestive, respiratory, and circulatory systems) in order to perform a specific function. Finally, the various systems are coordinated and directed by the nervous system in a broader and more complex functional solidarity, which serves the purpose of ensuring the well-being and vitality of both the organism as a whole and, at the same time, of all the individual units that compose it — from the main organs to the smallest cells. Such coordinated and differentiated functional harmony of an organism — and not the uniform structure of an amoeba or other single-celled beings — is the structural model of Humanity.
But this is still an unrealized ideal, in both senses of the term. In fact, we can say that so far the collective structure of Humanity has barely reached the stage achieved by the earthworm, in which each section of the body has a large degree of autonomy. But right now, as a result of the World War, Humanity has found itself in the “crucible,” as it is undergoing a profound transformation. In a sense, it can be considered in the semi-fluid state of the chrysalis inside the cocoon, before the formation of the structure of the future butterfly.
The opportunity that presents itself to humanity is truly unique, and the way in which it will use it — or misuse it — will be decisive for an incalculable period of time. It is therefore important to understand clearly what the real situation is and to have an objective view of the road ahead.
Here, the analogy just used can still be of valuable help. First of all, it shows us the right place and function of national units. Nations, far from dissolving and disappearing into a collective superstate, should acquire a more precise and defined “form,” acquire a stable and clear awareness of themselves as entities and “organs” of Humanity, discovering — and fulfilling — their rightful and proper functions within , and for , the larger whole.
True Nationalism and the Error of Superiority
If the term were not so misused and did not so easily give rise to misunderstandings, one could say that what is needed is a well-understood and well-applied “nationalism,” which would develop and make the maximum and highest use of all that the psychological and spiritual resources of each nation would produce.
The fatal error, the wrong assumption of the various “nationalisms” so far, has been that each of the respective peoples believed and claimed to be superior to the others, to be the chosen ones, to have a unique mission . There is no need to emphasize the consequences of this illusion: we have all suffered from it, individually and collectively.
Yet there is a grain of truth in that madness, from which derives enormous propulsive power. This truth is that, in fact, every nation can aspire to perform an important function for humanity as a whole, namely, the function that corresponds to its particular qualities and abilities. It can therefore, in a sense, be considered “called” or “chosen” for that special function or service.
Furthermore, every people or nation, including small ones, can and should have some specific gift, function, or mission — no matter how important or unimportant — that can be useful or even necessary for the common good, for the full expression of the possibilities of mankind.
If this is true, it is clear that the first step to be taken, the preliminary thing that must be done, is to carry out a thorough investigation, first of all of that “psychological reality” which is a nation, and secondly of the specific nature and individual character of each and every nation.
Twentieth-century political thinking is incredibly primitive. The nation is personified as a living being with passions, desires, susceptibilities. The National Person is superhuman in size and energy but completely sub-human in morality. Ordinarily decent behavior cannot be expected of the National Person, who is thought of as incapable of patience, forbearance, forgiveness and even of common sense and enlightened self-interest. Men, who in private life behave as reasonable and moral beings, become transformed as soon as they are acting as representatives of a National Person into the likeness of their stupid, hysterical and insanely touchy tribal divinity. [4]
It is important to realize from the outset that, in certain respects, a nation can be considered a true living entity, closely resembling a human being. This has often been understood, as demonstrated by the frequent use of expressions such as “the soul” of a people, its “psychology,” its “mentality,” its qualities, its mistakes, its education, etc.
The Nation as a Developing Personality
Let us then consider a nation in the same way we study an individual. The nation has a body, or physical instrument of expression, consisting of its cells, with all its natural qualities and resources, the bodies of its citizens, and all its material possessions, including those accumulated by its citizens and ancestors. A nation also has an emotional life, corresponding in quality, but on a larger scale, to that of an individual. It also has a more or less developed mind; it has self-awareness—often to an extreme degree! Finally, it can be argued that it possesses a Soul which—as with an individual—usually expresses itself in a partial and imperfect way, but which sometimes has sudden flashes of manifestation, especially in times of serious crisis and danger, or when a great man becomes its spokesman.
If we now examine objectively and impartially the level of development and integration that existing nations have achieved, we are forced to admit that it is very low indeed. The “personalities” of Nation Entities in fact display traits and behaviors corresponding to those of adolescents (aged 12 to 16 or 17), that is, the so-called “awkward age” of pre-adolescence or early youth.
This understanding should not unduly upset or depress us; it explains and justifies much of what has happened in recent times and is still happening before our eyes. On the contrary, we can draw a reason for optimism from it. The evils caused by immaturity give more cause for hope than those caused by decadence, degeneration, or senescence.
Collective Immaturity and the Law of Recapitulation
The traits of pre-adolescence are well known and can be considered in many ways similar to those of primitive man, in accordance with the law of recapitulation, according to which every individual in his or her development rapidly experiences the stages through which humanity has passed. (This is the psychological correspondence of the biological law of ontogenesis and phylogeny, according to which the human embryo in the prenatal period passes through the various stages of animal evolution, from the unicellular to the higher organisms, developing, for example, rudimentary gills at a certain point, etc.).
The child begins to acquire a first degree of individual consciousness, demonstrating it in an exuberant and turbulent way, as a separative and aggressive self-assertion. Later, these traits mix in various proportions with those of adolescents, which are more complex, changeable, and often contradictory. (These will be seen later).
One might object that many peoples have had a glorious past, have produced high cultural achievements, and have shown a high level of civilization. To this we can respond, first of all, that we are considering here not so many peoples in general as specifically “nations” as precise entities, and these have been formed relatively recently.
It should also be borne in mind that a people can produce great literature or artistic creations through a few men of genius, without yet having a precise national ‘personality’, just as certain individuals can create things of real value in their youth (consider, for example, Mozart, who began composing at the age of four) and yet remain ‘children’ or adolescents throughout their lives, without developing a true personality, as in the case of many artists.
Furthermore, the evolution of a people does not follow a straight line of progress, but takes place in a cyclical manner, through developments and declines. Here too, the parallel with the individual holds true; in fact, we can observe in him too the alternation of periods of activity and stagnation, of advancement and regression, of maturity and rejuvenation. A typical example is that of Wolfgang Goethe, whose life followed a completely cyclical pattern and who, at the age of 74, fell in love with a 19-year-old girl and expressed the feelings of a teenager in one of his most beautiful poems.
Finally, it must be said that at the present time, the specific cycle of each nation is largely supplanted by the influence of a broader, global cycle, which corresponds to the end of one era and the painful birth of a new one. The first manifestations of such a new cycle have always been, and inevitably must be, crude and primitive in nature, presenting barbaric traits.
So much so that the beginning of the Christian Era was characterized by a series of barbaric invasions from outside, while the current stage of Humanity is characterized by the eruption of barbaric forces coming from within the peoples themselves.
The Unconscious Life of Nations
The study of national entities brings to light another aspect, which is in agreement with those already mentioned. Namely, that most of the psychological life of a nation corresponds to what in individual life functions or originates on the unconscious levels. Such life is predominantly instinctive, irrational, emotional, and imaginative, and easily influenced by suggestion. It is often dominated by the deep layers of the collective unconscious, by “images,” traditions, and ancestral myths. This characterizes the psychological life of the masses, and to a large extent that of the general public.
The truly self-conscious part of the personality is represented in nations by the intelligentsia, and especially by a minority of thinkers (philosophers, historians, psychologists, sociologists, statesmen) who seek to awaken and develop true national self-consciousness, to interpret its past, to assess its present condition, and to foresee and indicate its future traits. But this minority is generally still at the stage of research rather than that of definite conclusion; its members often have conflicting views, and their influence on the life of the nation is limited and unstable.
The National Soul and Its Manifestations
The Self, the Soul, the true spiritual Center—both in nations and in individuals—is superconscious. It exists, but at a higher level than that of normal personal consciousness. Its reality is demonstrated by its irruption, in exceptional moments, into ordinary consciousness; but it also influences the personality in a less obvious way through intuitions, inspirations, warnings, indications, through what is commonly called the “voice of conscience,” awakening a sense of responsibility.
Leadership as an Instrument of the National Soul
In a national entity, the Soul manifests itself in three different ways:
1. – Through its men of genius in various fields, its great leaders, its saints and mystics. All of these have achieved a certain degree of psychosynthesis between their personalities and their Souls, which allows them to become instruments, spokespersons, representatives of the national Soul. Usually, no one can represent it in its entirety; each person “embodies” and expresses the aspect that corresponds in quality to their own individual line of development. Thus, for example, we find that the Soul of the United States of America has found partial and different expression at different times in men such as Franklin, Washington, Lincoln, Emerson, and Walt Whitman.
In Italy, at the beginning of national life, we find a great genius, Dante Alighieri, who gave expression to the highest and most essential characteristics of his people. He also had a great vision (although it was formulated according to the ideology of his time) of a universal state.
Sometimes the national Soul expresses itself simultaneously in a group of men, united by nature and will-to-be. This can happen regardless of whether their conscious personalities—not grasping the big picture—may disagree and even fight each other. In a sense, this was the case with the stormy meeting of the group of men who drafted the Declaration of Independence, which marks the birth of the American nation.
Another example can be found in the almost miraculous achievement of political unity and independence in Italy in the last century, despite the fact that the country was divided into various states and partly ruled by the powerful Austrian Empire. It was the result of the collaboration of four great men who, each playing their part, were often in open conflict with each other over the course of several decades: King Victor Emmanuel II, his prime minister Count Cavour, General Garibaldi, and Giuseppe Mazzini.
Yet they all had their place, and looking back at what they did with an impartial and concise eye, it is clear that they were integrated with each other like pieces of a mosaic. One gets the distinct impression that a superior intelligence and will be at work, using them as their instruments.
This possibility is not only interesting psychologically, but also has great practical significance. Recognizing it can help us to better understand and correctly judge what is currently happening in many nations, and can lead to more far-sighted and harmonious cooperation between their leaders and decision-makers.
Collective Awakening in Times of Crisis
2. – At the time of a great crisis, a serious emergency, or imminent danger in the life of a people, its national Soul may succeed in manifesting itself collectively, awakening and directing the latent energies of the entire nation, or of a decisive sector of it, such as its army, parliament, or assembly, so as to produce exceptional and surprising effects that drive the tide of events.
This has happened several times in this century during the First and Second World Wars.
Notes:
[1] More extensive treatments of these and other related topics were presented by Dr. Assagioli in his essays “The Internationale of the Spirit,” (1922) and “Politics and Psychology: The Ways of Reconstruction” (1944), which are found as Docs. #23492 and 24233 in the Assagioli Archives in Florence. -Oath.
[2] from the original essay by Emerson, “Wealth,” p. 551 in Complete Writings of Ralph Waldo Emerson, New York, WH Wise & Co, 1929. This quotation was included in an identical paragraph in Assagioli’s essay “Politics and Psychology,” Archive Document #24233, dated 1944, from which it is taken verbatim. -Oath.
[3] from An Essay on The Duties of Man (written 1844-1858) by Guiseppe Mazzini, English translation by Chapman & Hall, London, 1862, p. 81.[including an editorial change that has been corrected to the original by this editor] This quotation was included in an identical paragraph in Assagioli’s essay “Politics and Psychology,” Archive Document #24233, dated 1944, from which it is taken verbatim. -Oath.
[4] Huxley, Aldous, Ends and Means, London, Chatto & Windus, 1946, p. 40.
