Three Notes on Meditation

Meditation is an integral part of psychosynthesis, the striving to harmonize and synthesize the personality. In these notes, Assagioli shares his insight on meditation and its importance.

By Roberto Assagioli[1], Translated and Edited with Notes by Jan Kuniholm. (Original Title: La Meditazione) Assagioli Archives, Florence. Doc. #10815 and 13635, from 1931 (edited to remove redundancies, etc.) 

Part I – “Meditation”

After the extensive theoretical and practical preparation we have made during this course, we are now in a position to understand well what meditation is and to do it satisfactorily.

Let us first see what meditation is not.

Some people believe that meditation means mentally examining a given problem, reasoning about it, drawing purely rational and philosophical conclusions from it. Now this is not so: this is reflection or reflective thinking, not meditation. Meditation makes use of reflection, but that is not all there is to it. Much less is meditation a rêverie, a passive daydreaming without order or restraint. It is instead an ordered, disciplined inner activity, consciously aimed at a goal. All the inner faculties operate in meditation. This will become clear by examining a complete meditation exercise.

1 – MEMORY

The first psychic faculty that operates in meditation is memory. It is necessary to recall the theme, the subject matter, so to speak, of meditation and the various elements and points to be considered.

2 – THOUGHT — REFLECTION 

Intellectual activity follows. It is necessary to think, to reflect on the chosen theme, to develop it, to deepen it, thus evoking new ideas and new reasons. This constitutes the first part of meditation, but the most vital and central part of it has not yet been done. Abstract ideas and thoughts, as such, do not have the dynamic power, the propulsive and arousing force necessary for the purpose of meditation to be implemented or fully realized. Thoughts must become concrete, alive, warm, active; and therefore they must clothe themselves in images — incarnate themselves, so to speak. Here, therefore, another faculty comes into play:

3 – IMAGINATION

There is no need for me to insist on demonstrating the power of imagination: we have often spoken of it. Suffice it to recall that it is actually the imagination that arouses and causes the subconscious, this enormous reservoir of energies, to action. Imagination makes you sick and imagination makes you well. Imagination arouses feelings and emotions. You see now why we insisted in the first part of our course on exercises for evoking images, on experiments in visualization.

This is about learning to master, to discipline, and to direct the imagination; to become capable of evoking the images we desire, which are useful for our purposes: to evoke them vividly, clearly, intensely, and to hold them for a long time before our inner eye so that they can operate most effectively in us, shaping and directing the subconscious, evoking the desired feelings.

Those images become living forces, almost entities with an autonomous life, and they recur spontaneously: almost imposing themselves. Therefore be cautious about playing with the imagination.

4 – FEELINGS AND EMOTIONS

This is the next stage: the awakening, the arousing of feelings. What must take place in us is what the Psalmist says so well (Psalm 39 v.3):

“My heart was warmed within me as I meditated, a fire was kindled.”[2] — (See Petit, Joy in meditating) [3] (Love — its miracles)

Only in this way is there full participation of the personality; only in this way is there the propulsive force that leads to action. But it is precisely here that there is the greatest danger, the greatest pitfall that can make the meditative work done so far futile.

There is danger of allowing that force of feeling to dissipate — of letting it evaporate and disperse, so to speak. There is the temptation to be pleased and delighted by the lofty and comforting feelings aroused by thought and imagination; to revel in them and almost to allow oneself to live in that ideal world without proceeding to action, without caring about embodying those ideals and to making them a living reality, here.

This produces a dualism, a harmful dissociation of the personality; an escape from life, an inability to act; and nervous and psychic disorders can also result. (See James: On Some of Life’s Ideals, p. 154). [4]

Those who belong to certain psychological types are more easily prone to this error, and must especially guard against it. 

They are:  

• the emotional- sentimental type
• the imaginative type (the so-called “artistic temperaments”)
• the introverted types — those who by their nature are turned inward, and shun action: they are often brooders over ideas, or hypercritical or apathetic or abulic.[5]

  We must therefore be careful not to stop at this stage, but to move on to the next, that of:  

5 – DESIRES AND ASPIRATIONS  

The natural effect of feelings is to arouse desires and aspirations, which have a sharper dynamic character. Without vivid desires, without intense aspirations, one does not overcome obstacles or the trials that more or less always stand in the way of action, of implementation. But even desires and aspirations are insufficient. Even their propulsive force can be dissipated sterilely or exhausted too soon. They can remain in the state of intention. They must be transformed into:   

6 – IMPULSES AND FIRM INTENTIONS TO ACT  

The impulse to act, when it is recognized as good and expedient, should be allowed to express itself freely — but the impulse generally runs out in a single act or a few acts. Instead, it is often necessary to create a constant attitude, a continuous inner disposition to act and to persevere in action, until the goal, often arduous and distant, is reached. Here another and higher faculty manifests itself:  

7 – THE WILL  

It can be said that in a sense the will was already operating; it precedes and stands behind the whole meditative process. In fact, it is our will that decides to meditate, that chooses the topic of meditation, that maintains the discipline of mind, imagination and feelings, that makes all the stages of meditation unfold neatly. (See Colozza, pp. 55,56).[6]  

But here at the end the will goes into action in a new, more direct and specific way while implementing the goal and purpose of meditation. It is a means used by the will to enlighten, arouse, empower and implement itself.  

Actually in meditation, by virtue of the dynamic power of the will, a consensus, a cooperation or convergence, a unification of all our faculties is achieved — a temporary psychosynthesis is produced.  

Note: ACTION should be understood in a broad sense (see Colozza, pp. 280,281)  

1 – Word  

Psalm: “My heart was warmed within me, while I meditated a fire was kindled; then my tongue spoke.” Fiery living words. (Psalm 39 v.3)  

2 – Writing  

Put down in writing what you realize in meditation.

a. It prevents one from being lost

b. Strengthens, reaffirms

c. Serves for others.

3 – Actions of all kinds  

In conclusion: well-done meditation elicits fruitful and creative actions; and the highest and most effective means of modifying external reality, of acting beneficially toward others to transform ourselves.

Part II – “Meditation (Inner Action)”

(Original Title: La Meditazione (Azione interiore). Transcribed by Institute of Psychosynthesis and reviewed by this editor from handwritten notes dated 10/5/1931. Assagioli Archives, Florence Doc. #13627)    

From what we have said so far about meditation, two facts are evident  

1. that meditation is a true psychic activity, with its own laws, methods and exercises.
2. that meditation requires a series of distinct psychic activities, of which true meditation, in the strict sense, is only one stage.

For this reason I believe it is more accurate and appropriate to call the entire series of these activities with the broader and more comprehensive name of inner action. This name also has the advantage of clearly highlighting the positive, active and productive aspect of the methods of psychic and spiritual cultivation that we are dealing with.  

In our last meeting we briefly mentioned the psychophysical preparation for meditation — but it requires further development, because only a suitable preparation allows one to successfully carry out these not-so-easy inner activities and to avoid possible inconveniences and dangers.

This preparation essentially consists of two things: The position of the body and the discipline of breathing. These correspond to what the oriental writers on yoga call asana and pranayama.

1. Position of the body (asana) and its relaxation. The Indians indicate various positions and postures of the body as more suitable for meditation in relation to the flow of subtle currents. We can’t follow them in that field where we have no sure knowledge, and it is alien to our habits. (At most we can say that the classic oriental position, that is sitting with crossed legs and an upright torso, seems, for those who are used to it, favorable to meditation). But we Westerners, more or less caught up in the whirlwind of feverish activity, tension, effort and haste that characterize contemporary civilization, need a good muscular, nervous and psychic relaxation more than we need special positions.

We talked about relaxation and its beneficial effects during last year’s Psychotherapy Course; I will therefore limit myself to a few remarks.  

Given the continuous reciprocal action of the physical level on the psychological level and of the psychological on the physical, a preliminary muscular and nervous relaxation facilitates the slowing down of the spontaneous and undisciplined activity of the mind and emotions, and in turn the action of the mind, by means of suitable suggestions, facilitates and makes the relaxation of the body more complete.

In practice, after sitting in a comfortable position, it is a good idea to eliminate the most evident neuro-muscular tension by examining the various parts of the body, from head to toe, thus releasing the tension, so to speak, with small, suitable movements of adjustment and relaxation. But it’s not enough to do it once: given our tenacious habit of being tense, it is necessary to repeat this several times, adding verbal suggestions of rest, of relaxation, of well-being, murmured in a slow and calm way.

More detailed instructions can be found in the excellent book Forza e Riposo by A. Payson Call,[7] which I have recommended several times.

A very effective aid to relaxation is provided by the second preparatory procedure that we will now discuss:

2. The discipline/regulation of breathing (pranayama). There is a very close relationship between breathing and psychic activity. Interesting studies and experiments have been done by Benussi.[8]

• standing and giving [attention] to each group of muscles and nerves.
• Benussi: – breathing charts – breathing exchange.
• Pranayama – a more profound and complex concept than the Indian one. See Vivekananda, Raja Yoga (Works, I, 163 … 167). Pranayama is not a breathing exercise. Breathing is only one of the means to achieve the control of prana (p. 167).
• Prana is universal energy (p. 168). All particular energies, from thought downwards, are manifestations of it. Pranayama is first and foremost directing the motion of the lungs [by means of the respiratory muscles] this motion in turn produces the breath (p. 172).

Part III – “Subjects for Meditation”

(Assagioli Archives, Florence (this undated essay was titled in English but mostly in Italian) Doc. #10287 – Images for this essay indicated by the author and selected by this editor.)

There is a great variety of subjects suitable for meditation; the majority of them can be classified into four main groups:

 I.  Symbols
II. Abstract subjects
III. General human problems
IV. Personal Problems.

I. Symbols.

There are two categories of symbols:

1. Abstract symbols: these are first and foremost the geometric symbols, those of elementary form in two or three dimensions (triangle, square, circle, cone, pyramid, sphere). Each of these has — or can be given — psychological-transpersonal significance and serve to attain and implement a broader and higher awareness. For example, meditating on the triangle can shed light on the many existing triangular relationships represented in the Trinity of many religions.

Brahma

Vishnu

Shiva

Father, Son and Holy Spirit (Christian Trinity)

The square also has interesting symbolic meanings; the human one, which represents personality and also humanity as a whole.

[Square]

[Celestial City]

The other higher meaning is the sacred tetractis mentioned by Pythagoras.

[Pythagoras: tetractis]

[Pythagorean squares]

Geometric shapes and colors can also come associated, e.g., a blue triangle, a green square, a gold-colored sphere.

Then there are symbols of concrete shapes, which can help to realize certain psychological and spiritual qualities, laws or principles. We will show more about them later.

Personal and complex concrete forms.

The personal ones are mainly images of ideal higher beings, e.g. figures of the Buddha, Christ, images of Plato, Pythagoras, etc. ideal female figures.

Buddha

Christ

Plato

Pythagoras

[Idealized feminine figures]

[1] Roberto Assagioli wrote extensively on meditation other location, for specific groups and purposes. A three-year course was developed for the Meditation Group for the New Age, for example, his writings on this subject are also used by and the Group for Creative Meditation. A “course on meditation” excerpted from his writings has been presented online by the “World Academy of Yoga.” The present selections are taken from the Assagioli Archives and represent some overall thoughts the subject by Assagioli. —Ed.

[2] In the Revised Standard Version (RSV) in English, this verse reads: “my heart became hot within me. As I mused, the fire burned;” —Tr.

[3] I have been unable to trace the reference to “Petit.” —Tr.

[4] James, William. On Some of Life’s Ideals. New York, Henry Holt and Co. 1912.

[5] Abulic: abnormal lack of ability to act or to make decisions that is characteristic of certain psychotic and neurotic conditions. —Tr.

[6] Giovanni Antonio Colozza (1857-1943) was an Italian teacher and professor. Among his many publications are Meditation, and The Imagination in Science. It is not clear to which work Assagioli refers here, but there is a reference to his Meditation in the Archives.—Tr.

[7] Power Through Repose, originally published in 1891, still in print. —Ed.

[8] Vittorio Benussi (1878-1927), Austrian-Italian psychologist who did experimental research in perception, consciousness, and unconscious mental phenomena.