{"id":14633,"date":"2020-09-15T14:57:52","date_gmt":"2020-09-15T13:57:52","guid":{"rendered":"https:\/\/kennethsorensen.dk\/?p=14633"},"modified":"2025-12-18T13:53:42","modified_gmt":"2025-12-18T12:53:42","slug":"what-is-self-realisation","status":"publish","type":"post","link":"https:\/\/kennethsorensen.dk\/en\/what-is-self-realisation\/","title":{"rendered":"What Is Self-Realization? Firman vs Assagioli"},"content":{"rendered":"\n<h2 class=\"wp-block-heading\" id=\"h-a-comparison-of-assagioli-s-and-firman-amp-gila-s-definition-of-self-realisation\"><em>A Comparison of Assagioli\u2019s and Firman &amp; Gila\u2019s definition of Self-realisation<\/em><\/h2>\n\n\n\n<figure class=\"wp-block-image size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"608\" src=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1024x608.jpg\" alt=\"Three types of Self-realisation\" class=\"wp-image-14639\" srcset=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1024x608.jpg 1024w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-scaled-419x249.jpg 419w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-300x178.jpg 300w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-768x456.jpg 768w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1536x912.jpg 1536w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-2048x1216.jpg 2048w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-400x238.jpg 400w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>By Kenneth S\u00f8rensen<\/strong>, This article is chapter six from my unpublished book: <em>Two Versions of Psychosynthesis: A Comparison of Assagioli and Firman and Gila<\/em>; which will be published when time is up.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-introduction-to-the-online-version-of-the-chapter\">Introduction to the online version of the chapter<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">It is 25 years since John Firman published his article <em>A Suggested Change in the Egg Diagram<\/em> in the October 1995 issue of <em>The<\/em> <em>Italian Journal of Psychosynthesis<\/em>. Since then, there has been little public debate about his and Ann Gila\u2019s revision of psychosynthesis, even though it marked a radical break from the core ideas of Assagioli. Well, in April this year, I decided it was time to get to the bottom of this issue, so I started writing my upcoming book <em>Two Versions of Psychosynthesis<\/em>, which is delayed due to me becoming a father again. In the meantime, I am offering you a preview: chapter six of the book, which looks at the concept of self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila claimed that they revised Assagioli\u2019s theory to clear up confusion in his thinking. With regards to the topic of self-realisation, Firman and Gila claim their revisions \u201crepresent Self and Self-realisation more in accord with Assagioli\u2019s view and with observed experience\u201d (Firman, 1996: 1). By contrast, it is my opinion that Firman and Gila introduce confusion by rejecting, misunderstanding and changing Assagioli\u2019s central ideas not only in relation to Self-realisation but also when it comes to the understanding of the &#8220;I&#8221;, the three levels of the egg-diagram and many other essential points. They will all be dealt with in the book.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There is no dogma in psychosynthesis\u2014anybody can change anything\u2014but what I find problematic is Firman and Gila\u2019s claim that they are simply refining Assagioli\u2019s original thought. In fact, I believe they have created a whole new revised version of psychosynthesis and brought confusion regarding the core concepts of psychosynthesis as formulated by Assagioli.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is my hope that my upcoming book will contribute to an honest debate based on facts, respect and a mutual endeavour to clarify the differences between Assagioli\u2019s and Firman and Gila\u2019s versions of psychosynthesis.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the following article, I hope to show that Firman and Gila have broken away from Assagioli\u2019s core thinking and created a whole new theory of psychosynthesis in which:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>There is no Transpersonal Self (or soul);<\/li>\n\n\n\n<li>Oneness between \u201cI\u201d and Self or God is not possible, only a relationship;<\/li>\n\n\n\n<li>There are no naturally ascending stages of development towards enlightenment.<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-the-missing-higher-self\">The missing Higher Self<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">It took me many years of study to realize that Firman and Gila don\u2019t believe in the Higher Self, which Assagioli also called the Transpersonal Self. In many of their written works, Firman and Gila lead the reader to think that they removed the star (the Transpersonal Self) from the top of the egg because the Transpersonal Self is omnipresent at all levels. However, in the late 80s, Firman and Gila rejected the notion of the Transpersonal Self (or Higher Self) \u2013 the seventh core concept of Psychosynthesis and perhaps the most central element of Assagioli&#8217;s Psychosynthesis. Instead, Firman and Gila developed a theory based on an I-Self connection, in which the Self is another word for God or what Assagioli calls the Universal Self. It would have been helpful if the psychosynthesis community had known about this radical step from the start. It was something that I first realized when I read Ann Gila&#8217;s story about how and when they concluded that there is no Higher Self in the: <a href=\"https:\/\/aap-psychosynthesis.org\/resources\/Pictures\/AAP%20News\/Psychosynthesis%20Quarterly\/Psychosynthesis-Quarterly-Dec-2015.pdf\">2015, Dec. AAP-Journal<\/a>): <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;I remember well the day that John and I became aware that our belief about Self was the same. It wasn\u2019t in the 1970s when we first met. Then, we had had endless discussions, some heated, about \u201cI.\u201d Self came later, after we met again in 1987. We were walking down Kipling Street in Palo Alto where John had lived in the 70s. I had already decided that Higher Self was superfluous. In my experience, there was \u201cI\u201d and Self (the divine). <br>As we walked, I blurted out that Higher Self as a concept didn\u2019t make any sense to me. John smiled and looked at me and said something like, \u201cYep. That\u2019s the way I see it.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As you can see, the decision was taken in 1987. Firman also explains why they deleted the Higher Self from psychosynthesis theory in a video from a psychosynthesis<a href=\"https:\/\/www.psychosynthesisresources.com\/firman.html\"> conference in 2005<\/a>. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here is what Firman said:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cBack then. I&nbsp;<a href=\"https:\/\/kennethsorensen.dk\/en\/glossary\/thought\/\">thought<\/a>&nbsp;I had a higher Self, I thought that there was this higher Self, this Soul, somewhere around [pointing above his head], that I was supposed to become \u2026 I was trying to go up the dotted line. I was trying to be that higher Self (explaining his problems with that) \u2026 42.00 The point is that today, as Ann and I have look at it \u2026 There is no higher Self. There is you, there is \u201cI\u201d, there is human spirit, \u2026 You are \u201cI\u201d and that is your spiritual essence. The \u201cI\u201d is a thread of what we call Universal Spirit. Basically, there is me there is God, there is not this other place, that I am supposed to get to. There is some&nbsp;<a href=\"https:\/\/kennethsorensen.dk\/en\/glossary\/transformation\/\">transformation<\/a>&nbsp;that takes place as I relate to that Self. What we call Self, capital S is what Assagioli calls Universal Self in the Act of Will.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us closely examine how their writings communicated this decision through the years. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman\u2019s first book (1991: 169) concludes that there is no need for a Higher Self. However, this radical decision is only admitted on the very last pages of the book, and the publication was not publicly accessible; it was only shared among a selected group of people. For some reason, this book was not published to the broader public for many years, but it later became available as a PDF when the Internet appeared. Finally, in 2020, it was published. My references are using the PDF version. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In Firman and Gila\u2019s first co-authored paper (1993), they make no mention of their lack of belief in a Higher Self, even though they held this point of view at this time. Rather, they wrote (1993: 21): \u201cPervading all the areas mapped by the oval-shaped diagram, distinct but not separate from all of them, is Self (which has also been called Higher Self or Transpersonal Self).\u201d So, it would have seemed to the reader that Firman and Gila believed in a Higher Self. Why didn&#8217;t they disclose the deletion of the Higher Self? The mention of the Higher Self in these writings (see below) made me think that what they call the Self is the Higher Self. I have found no explanation for this somewhat misleading conduct.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><span style=\"box-sizing: border-box; margin: 0px; padding: 0px;\">Firman\u2019s 1995 paper&nbsp;<em>A Suggested Change in the Egg Diagram<\/em><\/span> raised the question about placing the Higher Self at the top of the egg diagram. They similarly do not mention their rejection of a Higher Self or this in Firman\u2019s 1996 paper&nbsp;<em>Self and Self-Realisation.<\/em> This seems very strange.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In&nbsp;<em>The Primal Wound<\/em>&nbsp;(1997), they still create the illusion that they believe in a Higher Self when they write (1997: 256, 43): \u201cFollowing psychosynthesis usage, we throughout the book will consider self (lowercase \u201cs\u201d), personal self, and \u201cI\u201d as equivalent terms, while Self (capital \u201cS\u201d) will be used to indicate the Higher Self or Transpersonal Self.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In their second book,&nbsp;<em>Psychosynthesis: A Psychology of the Spirit<\/em>, there is an admission for the first time since 1991 in a footnote. They explain (2002: 195): \u201cFor us, there is no \u2018Higher Self\u2019 or \u2018Transpersonal Self\u2019.\u201d Similarly, in their paper <em>Assagioli\u2019s Seven Core Concepts for Psychosynthesis Training,&nbsp;<\/em>they conclude there is no need for the Transpersonal Self (2007: 33). In their last book<em>,&nbsp;<\/em><em>A Psychotherapy of&nbsp;Love: Psychosynthesis in Practice<\/em>,&nbsp;there is no mention at all of their rejection of the concept of the Higher Self.<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Unlocking Self-Realization: Roberto Assagioli\u2019s Seven Pathways to Spiritual Growth\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/xudWjvIKlPQ?start=22&#038;feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This omission is a mystery, and I haven&#8217;t found an answer. It has created a lot of confusion in the psychosynthesis community. Some still believe that Firman and Gila operate with a Higher Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In presenting this work, I am not seeking to prove that Assagioli\u2019s version of psychosynthesis is <em>better<\/em> than Firman and Gila\u2019s \u2013 while I feel more aligned with Assagioli\u2019s version, I am aware that others are not and I am at peace with that. Rather, <span style=\"box-sizing: border-box; margin: 0px; padding: 0px;\"><em>I hope to achieve&nbsp;<\/em><\/span><em>a precise articulation of Assagioli\u2019s essential understanding of Self-realisation and to compare this with a fair presentation of Firman and Gila\u2019s version.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila are among the most influential writers in psychosynthesis \u2013 indeed, they are among the very few to have had books published by an academic publisher (SUNY) \u2013 so a critique of their work is appropriate. Indeed, John Firman (1991: 8-9) encouraged psychosynthesis practitioners to discuss and critique each other\u2019s ideas, explaining: \u201cProfessionals outside the field will be shocked and perplexed to learn that after nearly 80 years, there are almost no critical evaluations of specific psychosynthesis concepts in print! For example, there has been little or no published critique and extension of fundamental concepts such as \u2018personal self\u2019; \u2018will\u2019; \u2018Self\u2019; the \u2018superconscious\u2019; or the \u2018lower unconscious\u2019. These tremendously central concepts seem to be nowhere dealt with directly, in a manner which would clarify and expand our understanding of them\u2026 If there is not a shared body of work carefully built by criticising, correcting, and elaborating Assagioli\u2019s original thinking, it may come to pass that psychosynthesis becomes a theoretical non-entity.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Well, it is exactly the areas listed in this quote, and more, that my book will investigate through a comparison of Assagioli\u2019s and Firman and Gila\u2019s work.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us start with the concept of self-realisation \u2013 and let me add that I am very open to feedback. If you think I have misunderstood anything, please let me know. However, please base your comments on the writings of the authors so we can have an informed debate based on concrete sources.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In contrast to other psychological modalities, debate among psychosynthesis practitioners is almost absent. I have always been puzzled by this. What is it in the psychosynthesis community that keeps us in isolated bubbles rather than celebrating a diversity of opinions?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I hope you will take your time to digest and explore the two versions of self-realisation set out below. I look forward to receiving your feedback.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Enjoy.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-firman-amp-gila-s-revision-of-self-realisation\">Firman &amp; Gila&#8217;s revision of Self-realisation<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In this chapter, we will examine the most well-known revision of psychosynthesis theory by Firman and Gila, namely the removal of the star \u2013 the Transpersonal Self \u2013 from the top of Assagioli\u2019s egg-diagram. One of the many implications of this revision is that it shows Firman and Gila\u2019s understanding of Self-realisation was fundamentally different to Assagioli\u2019s.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In his 1996 monograph <em>Self and Self-realisation<\/em>, Firman (1996: 1) lists four ideas of Assagioli\u2019s that he claims \u201cobscure\u201d and \u201cconfuse\u201d Assagioli\u2019s \u201cbasic insight\u201d and are therefore in need of revision. The four claims of Assagioli that Firman rejects are:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>The Self [Transpersonal Self] exists only in the higher unconscious;<\/li>\n\n\n\n<li>Transpersonal psychosynthesis and Self-realisation are identical;<\/li>\n\n\n\n<li>Self-realisation involves identification with [Transpersonal ] Self;<\/li>\n\n\n\n<li>Self-realisation is a contentless unitive experience.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">Psychosynthesis practitioners familiar with Assagioli\u2019s thinking will see that the rejection of these four ideas is a rejection of Assagioli\u2019s essential understanding of Self-realisation \u2013 so Firman\u2019s claim that these ideas obscure Assagioli\u2019s basic insight is a strange one to make, and I would suggest that it is Firman, not Assagioli, who is creating confusion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So why did Firman remove the star? We find a lot of information in his 1995 paper <em>A Suggested Change in the Egg Diagram.<\/em> In this paper, we are told that Assagioli\u2019s original egg-diagram \u201cobscures Assagioli\u2019s insight that Self is transcendent of all content and process\u2026 even the superconscious\u201d (Firman, 1995: 1); we are also told that the egg-diagram is \u201cproblematic in portraying: 1) Assagioli\u2019s own understanding of the human person, and 2) the observed experience of many clients, students, and practitioners\u201d (Firman, 1995: 1).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So let\u2019s explore Firman\u2019s objections further by examining more closely the four ideas of Assagioli that Firman claims were wrong or confusing. I will first introduce the four ideas, then take a closer look at each point.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Please hold in mind as you read this chapter that whenever Firman and Gila speak about the Self, they are privately always referring to God \u2013 because they reject the notion of the Transpersonal Self \u2013 but they do not disclose this change of meaning to their readers most of the time. (See endnote <a href=\"#_edn1\">[i]<\/a> ) However, in some of their works, Firman and Gila do state that they are using the term Self as an abbreviation for Transpersonal Self or Higher Self, so I will also use the term Transpersonal Self when they speak about the Self. When I am quoting Assagioli, you will notice he sometimes speaks of Self and sometimes of the Transpersonal Self, but he means the same thing \u2013 when Assagioli speaks of God he typically uses the word God, or he might say Universal Self.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-first-problem-does-the-self-exist-only-in-the-higher-unconscious\"><strong>First problem: Does the Self exist only in the higher unconscious?<\/strong><\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Firman clearly implies that Assagioli doesn\u2019t understand his own egg-diagram, claiming that the diagram \u201cobscures\u201d Assagioli\u2019s view of the transcendent nature of the Transpersonal Self and his understanding of the human person.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In fact, the egg-diagram is problematic for Firman because it depicts the Transpersonal Self at the top, which suggests the \u201cI\u201d must ascend the heights of the superconscious to connect with it. This is a concept that runs against the experience of Firman and many of his clients and fellow practitioners who claimed to have encountered the Transpersonal Self while engaged in mundane activities (i.e. while operating through the middle unconscious) or while working with trauma (i.e. working with the lower unconscious). For this reason, Firman suggests the Transpersonal Self is present at all levels of consciousness \u2013 higher, middle and lower \u2013 not just at the higher level, hence Firman states that the Transpersonal Self\u2019s position at the top of the egg-diagram is misrepresentative.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In keeping with this perspective, Firman suggests fundamental changes to Assagioli\u2019s understanding of Self-realisation, with Firman (1995: 1) suggesting that \u201cSelf-realisation is not a matter of working through lower unconscious issues and then moving into the higher unconscious, as implied in the early [egg] diagram\u201d. Here, Firman is denouncing the developmental theory of psychosynthesis (See <a href=\"https:\/\/kennethsorensen.dk\/en\/the-developmental-theory-of-psychosynthesis\/\">The Development Theory of Psychosynthesis<\/a>). Firman (1996: 10) goes on to suggest that the essence of Self-realisation is about creating an ongoing <em>relationship<\/em> with Self (God) by listening to the call of Self (God). According to Firman and Gila, this call of Self (God) can lead one to the lower or higher unconscious; in other words, they reject Assagioli\u2019s claim that Self-realisation involves climbing the <a href=\"https:\/\/kennethsorensen.dk\/en\/glossary\/great-chain-of-being\/\">Great Chain of Being<\/a> through a series of natural developmental stages. Firman claims that Assagioli\u2019s developmental theory of Self-realisation doesn\u2019t leave room for Self (God) to be active in the lower unconscious, and only leaves room for the Self to be active in the higher unconscious. We will address this incorrect claim at the end of this chapter.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Basically, Firman is proposing that the Transpersonal Self can be encountered at all levels of the psyche, for example while exploring childhood in the lower unconscious, while undertaking daily routines while in the middle unconscious, or while having a peak experience. To explain this change to traditional psychosynthesis theory, Firman introduces the concept of transcendence-immanence, which states that the Transpersonal Self is completely transcendent or distinct to any content of the psyche, including superconscious content \u2013 accordingly, it is not appropriate to locate the Transpersonal Self only in the superconscious, as if it were a superconscious being, which they say it isn\u2019t. These ideas of Firman are in direct opposition to Assagioli\u2019s thinking, yet Firman (1995: 2) claims that his thinking reflects \u201cthe core of Assagioli\u2019s understanding of Self\u201d. The Self (God) is also immanent and therefore <em>completely <\/em>present at all levels of the egg-diagram, a philosophy we don\u2019t find in Assagioli\u2019s work. <em>Well, as we shall see, the radiations and energies of the Transpersonal Self can be present at all levels, but not the Transpersonal Self in itself &#8211; The Self in its pure Beingness.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So, despite the fact that Firman claims he is speaking for Assagioli, we are in fact dealing with two different philosophies.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli\u2019s original egg-diagram is problematic for Firman and Gila because it doesn\u2019t represent their philosophy of transcendence-immanence, so I understand why they needed to remove the star so that it better matches their idea that the Self is completely present at all levels of the unconscious.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Adding to this confusion, in his 1995 paper, Firman does not reveal his rejection of the notion of a Higher Self,  this is confusing for readers and not helpful for the psychosynthesis community.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-second-problem-is-transpersonal-psychosynthesis-identical-to-self-realisation\"><strong>Second problem: Is transpersonal psychosynthesis identical to Self-realisation?<\/strong><\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Firman (1995: 3) suggests that changes should be made to Assagioli\u2019s understanding of the process of Self-realisation, explaining that Assagioli\u2019s original egg-diagram:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;\u2026tends to confuse transpersonal psychosynthesis (or spiritual psychosynthesis) with Self-realisation. Although Assagioli is quite clear that Self-realisation is distinct from transpersonal contents and energies, the\u2026 diagram can confuse this distinction.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here, Firman is claiming that Assagioli considers the process of Self-realisation to be distinct from transpersonal psychosynthesis. However, this is incorrect: Assagioli considers transpersonal psychosynthesis to be a specific stage of the Self-realisation process, albeit not the whole thing.<em> <\/em>As we shall see, Assagioli proposes three stages to Self-realisation: stage one is where the \u201cI\u201d explores superconscious content and integrates superconscious qualities into the personality as part of the journey to reaching the Transpersonal Self, this is called <em>transpersonal psychosynthesis<\/em> by Assagioli; stage two is where the \u201cI\u201d wakes up to itself as the Transpersonal Self, which is the moment of unification of the \u201cI\u201d with the Transpersonal Self; stage three is where a person identified as a Transpersonal Self, or soul, becomes one with God, or the Universal Self. Firman and Gila create confusion by claiming that transpersonal psychosynthesis is not a part of the Self-realisation process.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-third-problem-does-self-realisation-involve-identification-with-the-transpersonal-self\"><strong>Third problem: <\/strong><strong>Does Self-realisation involve identification with the Transpersonal Self?<\/strong><\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">We will discuss how Assagioli defines identification with the Transpersonal Self later in this chapter \u2013 for now, suffice to say it is an awakening to universal consciousness, in which the feeling of being separate from the world is transcended. Assagioli defines this process theoretically as the ascent of the \u201cI\u201d to the superconscious level where it unities with the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman rejects this identification with the Transpersonal Self. Instead, Firman claims a more accurate interpretation of Assagioli\u2019s writings is that Self-realisation is <em>essentially<\/em> about following the call of Self (God), and that this call may engage any part of the unconscious \u2013 lower, middle or higher; accordingly, Firman (1996: 27) writes that \u201cSelf-realisation is not a matter of seeking particular experiences of unity or enlightenment\u201d. In fact, Assagioli would agree that Self-realisation can involve any aspect of the unconscious, and that Self-realisation is an \u201congoing relationship between \u2018I\u2019 and Self\u201d, as Firman (1995: 4) proposes. However, unlike Firman, Assagioli would say that the <em>relationship<\/em> between \u201cI\u201d and the Transpersonal Self is only a <em>temporary stage<\/em> in a process that leads ultimately to the <em>unification<\/em> of the \u201cI\u201d and the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman believes we can have a direct experience of Self (God) in our mundane life \u2013 at any time of the day, so to speak \u2013 and that it is not mandatory to have a peak experience, such as those experiences that can be achieved during meditation. Firman (1995: 1) explains:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Unfortunately, [Assagioli\u2019s egg-diagram] implies that in order to contact and respond to Self, one must distance oneself from the flatlands and depths of human experience, and reach upwards to the heights.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The question is, to use Firman\u2019s terminology, what is the difference between being in \u201ccontact\u201d with the Transpersonal Self and becoming one with it? This is what we need to investigate.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For Firman and Gila, there can only be a <em>relationship<\/em> between \u201cI\u201d and Self (God) because the essential nature of \u201cI\u201d and God are different, which is not Assagioli\u2019s understanding. So we can see that Firman and Gila are stating that there is a duality between \u201cI\u201d and Self (God), something we do not find in Assagioli\u2019s psychosynthesis.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-fourth-problem-is-self-realisation-a-contentless-unitive-experience\"><strong>Fourth problem: Is Self-realisation a contentless unitive experience?<\/strong><\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila reject Assagioli\u2019s understanding that Self-realisation \u2013 the experience of \u201cI\u201d becoming one with the Transpersonal Self \u2013 is a contentless unitive experience and that experience of the Transpersonal Self provides a sense of universal consciousness. We will investigate how Assagioli and Firman and Gila differ on that point below.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In addition to the four issues discussed above, but related to them, we have already mentioned that Firman (1995: 1) claims that Assagioli\u2019s original egg-diagram, with the star at the top, is \u201cproblematic in portraying\u2026 Assagioli\u2019s own understanding of the human person\u201d. We will see whether this claim can be true.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Once again, Firman and Gila do not admit that their views are different to Assagioli\u2019s, rather they make the claim, either directly or by implication, that their different views are simply a refining of Assagioli\u2019s understanding \u2013 which is confusing and problematic for the psychosynthesis community. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us start our investigation of the five questions outlined above:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Does the Self exist only in the higher unconscious?<\/li>\n\n\n\n<li>Is transpersonal psychosynthesis identical to Self-realisation?<\/li>\n\n\n\n<li>Does Self-realisation involve identification with the Transpersonal Self?<\/li>\n\n\n\n<li>Is Self-realisation a contentless unitive experience?<\/li>\n\n\n\n<li>Is Assagioli\u2019s original egg-diagram, with the star at the top, \u201cproblematic in portraying\u2026 Assagioli\u2019s own understanding of the human person\u201d, as Firman and Gila would suggest?<\/li>\n<\/ol>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-the-three-stages-of-self-realisation-according-to-assagioli\"><strong>The three stages of Self-realisation, according to Assagioli<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Firman (1996: 5) claims his revision of the egg-diagram is based upon the ideas in Assagioli\u2019s books <em>Psychosynthesis<\/em> (1965) and <em>The Act of Will<\/em> (1974). So, let\u2019s see how Assagioli defines Self-realisation in these works, and, by doing so, investigate the second question: Is transpersonal psychosynthesis identical to Self-realisation? Remember, Assagioli answers yes, while Firman and Gila answer no.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In <em>The Act of Will<\/em>, Assagioli (1974: 121) offers a precise definition of personal psychosynthesis and Self-realisation:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;In the terminology of psychosynthesis, self-actualisation corresponds to personal psychosynthesis. This includes the development and harmonising of all human functions and potentialities at all levels of the lower and middle area in the diagram of the constitution of man [i.e. egg-diagram]\u2026 Self-realisation concerns the third higher level, that of the superconscious, and pertains to Transpersonal or spiritual psychosynthesis.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Self-realisation itself has three different stages.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The first is the activation and expression of the potentialities residing in the superconscious: it includes\u2026 various types of transcendence&#8230; Leonardo da Vinci or Goethe would be good examples of this.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second stage of Self-realisation is the <em>direct awareness <\/em>of the SELF, which culminates in the unification of the consciousness of the personal self, or \u201cI\u201d, with that of the Transpersonal Self. Here one might mention those who have done self-sacrificing work for a beneficent cause in any field. Active humanitarians who have given themselves to a cause are good examples: Gandhi, Florence Nightingale, Martin Luther King, Schweitzer. Schweitzer is typical because he gave up even some of his higher interests \u2013 music and culture \u2013 in order to do humanitarian work. In terms of will, it is the unification of the personal will with the Transpersonal Will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The third stage of Self-realisation is the communion of the Transpersonal Self with the Universal Self, and correspondingly of the individual will with the Universal Will. Here we find the highest mystics of all times and places.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this passage, Assagioli clears up any confusion about how he perceives Self-realisation. He states that personal psychosynthesis involves the integration of the personality around the conscious \u201cI\u201d \u2013 this is the development of a capable personality that can realise all personal needs involving the lower and middle unconscious. Assagioli also explains that Self-realisation has three stages: first transpersonal psychosynthesis, then unification of the \u201cI\u201d with the Transpersonal Self, and finally communion with God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In <em>The Act of Will,<\/em> Assagioli (1974: 127) presents Diagram 1, which we can use to illustrate his three stages of Self-realisation. Here is how Assagioli (1974: 126-127) explains the diagram:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;In [the first image], the radiation of the \u201cstar\u201d symbolising the Transpersonal Self is directed almost completely within the periphery or area of the individual psyche, indicating that the attention of the SELF is directed chiefly toward the personal self, or \u201cI\u201d, and its activity is bent on influencing the whole man by radiation from and through the superconscious level. [Stage one: Transpersonal psychosynthesis \u2013 KS]\n\n\n\n<p class=\"wp-block-paragraph\">In the second [image] the attention and activity of the SELF are shown as evenly distributed between the downward direction toward the personality, and the upward direction toward the transcendent Reality. In this condition, achieved in and through many stages of expanded awareness, the subject has some realisation of his participation in a universal state of Being, while preserving at the same time a vivid, even sharpened, sense of individual identity, of being fully \u201chimself\u201d. [Stage two: Being the Transpersonal Self \u2013 KS]\n\n\n\n<p class=\"wp-block-paragraph\">The radiation of the star in the third [image] indicates the highest states of transcendence, in which the sense of individual identity is dimmed and may even seem temporarily lost. These are the states variously called samadhi, prajna, satori, ecstasies, cosmic consciousness, etc.&#8221; [Stage three: Becoming one with the Universal Self \u2013 KS]\n\n\n\n<figure class=\"wp-block-image size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"608\" src=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1024x608.jpg\" alt=\"\" class=\"wp-image-14639\" srcset=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1024x608.jpg 1024w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-scaled-419x249.jpg 419w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-300x178.jpg 300w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-768x456.jpg 768w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-1536x912.jpg 1536w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-2048x1216.jpg 2048w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-Three-types-self-realisation-400x238.jpg 400w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><figcaption class=\"wp-element-caption\">Diagram 1. The three stages of Self-realisation (Assagioli)<\/figcaption><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">We can conclude that, according to Assagioli, transpersonal psychosynthesis is stage one in the process of Self-realisation \u2013 which means we can also conclude that Firman and Gila are incorrect to claim that transpersonal psychosynthesis and Self-realisation are different processes and that this was Assagioli\u2019s view.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So why are Firman and Gila so confused about Assagioli\u2019s understanding of Self-realisation? They claim that Assagioli\u2019s egg-diagram \u201ctends to confuse transpersonal psychosynthesis with Self-realisation\u201d (Firman, 1995: 3) and that \u201cAssagioli is quite clear that Self-realisation is distinct from transpersonal contents and energies\u201d (Firman, 1995: 3). However, we can see that Assagioli was clear that transpersonal psychosynthesis is the<em> first stage <\/em>in the Self-realisation process. The original egg-diagram, from this point of view, fits perfectly with how Assagioli understands Self-realisation; there is no confusion here \u2013 so why did Firman and Gila think otherwise? Has Assagioli been inconsistent when writing about Self-realisation? Let us look deeper into how he defined Self-realisation in his two books.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In <em>Psychosynthesis<\/em>, Assagioli defines Self-realisation as the major goal of stage three (out of four stages) in his clinical theory. Here is how Assagioli (1965: 21) introduces his four clinical stages of psychosynthesis:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Let us see how [a person] may free himself from\u2026 enslavement and achieve a harmonious inner integration, true Self-realisation, and right relationships with others\u2026 The stages for the attainment of this goal may be tabulated as follows:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Thorough knowledge of one\u2019s personality.<\/li>\n\n\n\n<li>Control of its various elements.<\/li>\n\n\n\n<li>Realisation of one\u2019s true Self \u2013 the discovery or creation of a unifying centre.<\/li>\n\n\n\n<li>Psychosynthesis: the formation or reconstruction of the personality around the new centre.&#8221;<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">He further describes stage three of his clinical theory in the following terms (Assagioli, 1965: 24):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;What has to be achieved is to expand the personal consciousness into that of the Self; to reach up, following the thread or ray\u2026 to the star; to unite the lower with the higher Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;But this, which is so easily expressed in words, is in reality a tremendous undertaking. It constitutes a magnificent endeavour, but certainly a long and arduous one, and not everybody is ready for it. But between the starting point in the lowlands of our ordinary consciousness and the shining peak of Self-realisation there are intermediate phases, plateaus at various altitudes on which a man may rest or even make his abode, if his lack of strength precludes or his will does not choose a further ascent.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this quote, Assagioli is saying Self-realisation involves the unification of the lower self with the higher self, which tallies with stage two of the Self-realisation process described above. He describes this joining of the lower and higher self as the \u201cshining peak of Self-realisation\u201d, which clearly implies an upward motion: a vertical ascent towards the superconscious. Note also that Assagioli describes the journey towards Self-realisation in terms of <em>stages<\/em>. Elsewhere, he describes these stages in the following terms (Assagioli, 1965: 113):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;There is one Self \u2013 but there are very different and distinct levels of self-realisation. Therefore, between the self-identity of the ordinary or normal level of functioning and the full spiritual Self-realisation, there are intermediate stages or levels, ever wider, clearer, fuller.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We can say that the stages, or levels, Assagioli is referring to are <em>naturally unfolding developmental stages<\/em> that move up through the Great Chain of Being \u2013 something we saw in chapter four, where we noted that Assagioli\u2019s <a href=\"https:\/\/kennethsorensen.dk\/en\/the-developmental-theory-of-psychosynthesis\/\">egg-diagram matches Maslow\u2019s hierarchy of needs, a developmental theory<\/a> that is similar to Assagioli\u2019s thinking and which is also described in terms of stages. So I would suggest there is no confusion regarding how Assagioli described Self-realisation in his first book <em>Psychosynthesis. <\/em>Clearly, Assagioli believes Self-realisation occurs in stages, albeit not everyone reaches the final stage. However, whichever stage a person is at, it is possible to develop it further through the use of the ideal model technique. Assagioli (1965: 24-25) explains:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The intermediate stages imply new identifications. The men and women who cannot reach their true Self in its pure essence can create a picture and an ideal of perfected personality adequate to their calibre, their stage of development and their psychological type, and therefore can make this ideal practicable in actual life.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ideal models are inner images of what we could become; ideal models can be meditated upon and used to help us realise and express transpersonal qualities. This technique is well-known in psychosynthesis, and can be used and adapted according to the particular psychological type of the client. Accordingly, ideal models are useful for acquiring what Assagioli describes above as \u201cnew identifications\u201d \u2013 the ideal model helps us to realise the next level on the journey towards becoming the Transpersonal Self as part of the Self-realisation process.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Having explored the evidence, we can answer question number two: Is transpersonal psychosynthesis identical to Self-realisation? I think it is safe to conclude that it is and that Firman and Gila are incorrect in stating that transpersonal psychosynthesis is distinct from Self-realisation. Rather, the view of Assagioli is that transpersonal psychosynthesis is stage one of the Self-realisation process.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-i-and-the-transpersonal-self-unification-or-relationship\"><strong>\u201cI\u201d and the Transpersonal Self: Unification or relationship?<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Let\u2019s now look at the claim of Firman and Gila that the essence of Self-realisation is the <em>relationship<\/em> between the \u201cI\u201d and Self (God), thereby exploring question number three: Does Self-realisation involve identification with the Transpersonal Self?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Central to Firman and Gila\u2019s claim is their rejection of the Transpersonal Self from Assagioli\u2019s theory \u2013 according to Firman and Gila, there is no soul to speak of, but there is the possibility of a mirror-like relationship between \u201cI\u201d and God. Here is how Firman (1996: 6) speaks about this relationship, comparing his understanding with Assagioli\u2019s:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Assagioli\u2019s notion of Self-realisation is\u2026 very clear in his outline of the four stages of psychosynthesis. The first two stages involve an exploration of the lower unconscious <em>and the higher unconscious<\/em>, while the second two stages involve contact with, and response to, Self. Exploration of the unconscious \u2013 both lower <em>and <\/em>higher \u2013 is only an adjunct to the main aim: developing a relationship with Self. Self and Self-realisation are thus differentiated from all the levels of the unconscious, including the higher unconscious.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There are two important observations to make here: Firman is claiming that Self-realisation concerns \u201cdeveloping a relationship with Self\u201d, and that Self-realisation is \u201cdifferentiated\u201d from the higher unconscious. By contrast, for Assagioli (1965: 24), the objective of Self-realisation is \u201cto unite the lower with the higher Self\u201d. Firman no doubt avoids referring to a unification process because he doesn\u2019t believe in it (as we shall see below), but in doing so, he creates confusion regarding Assagioli\u2019s understanding of Self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila clearly believe a relationship between the \u201cI\u201d and the Self to be <em>the primary goal<\/em> of Self-realisation, and they claim this is also Assagioli\u2019s understanding, stating (Firman, 1996: 6):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Assagioli is\u2026 making a distinction between the attainment of higher states of consciousness and the building of a relationship with deeper Self \u2013 the latter which is called Self-realisation.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When they claim Assagioli believes this \u201crelationship with deeper Self\u201d is Self-realisation \u2013 rather than unification with the Transpersonal Self \u2013 they are clearly reducing Assagioli\u2019s understanding of Self-realisation. Even so, it would be helpful for us to look at the role that the relationship between the \u201cI\u201d and the Transpersonal Self plays in Assagioli\u2019s theory. Well, Assagioli does speak in terms of a relationship, for example, he believes that holding an inner image of our perfected personality (known as the internal unifying centre) can help us to form a true relationship with our Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Even though an image is an imaginary thing, it can become a living reality when we endeavour to manifest it through action. This image is the ideal model we spoke about above. Assagioli also believes that an external role model \u2013 be it a leader or a therapist \u2013 can serve as an external unifying centre, helping us to transcend our limitations and reach for the Transpersonal Self; by relating to the \u201cother\u201d, and emulating them, one can gradually take a step closer one\u2019s true authentic Self. Here is how Assagioli (1965: 25) describes this idea:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;These \u201cideal models\u201d imply, as is evident, vital relationships with the outer world and other human beings, and hence a certain degree of extraversion\u2026<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;This outward projection of one\u2019s own centre, this excentricity (in the etymological sense of the word) should not be underrated. While it does not represent the most direct way or the highest achievement, it may, despite appearances, constitute for the time being a satisfactory form of indirect self-realisation. In the best instances the individual does not really lose himself in the external object, but frees himself in that way from selfish interests and personal limitations; he realises himself through the external ideal or being. The latter thus becomes an indirect but true link, a point of connection between the personal man and his higher Self, which is reflected and symbolised in that object.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Through establishing a <em>relationship<\/em> with an external role model, we can connect with real energies, so that a relationship, for example to a therapist, can be internalised through a conscious receiving of these energies and qualities. Engaging through a relationship in this way makes it possible to connect with dormant energies in one\u2019s self. According to Assagioli, such symbolic relationships are a \u201cform of indirect self-realisation\u201d; they are not the \u201cmost direct way\u201d or the \u201chighest achievement\u201d, but they are valid ways for connecting with the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Another type of relationship that Assagioli (1974: 112-115) speaks of involves listening to the call of the Transpersonal Self, which is always a <em>call to transcendence<\/em>, also known as superconscious realisation, something I will discuss in more detail in the next chapter.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In describing symbolic relationships and the call of the Transpersonal Self, Assagioli is describing different paths to Self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For Assagioli, Self-realisation concludes with the unification of the personal self, or \u201cI\u201d, and the Transpersonal Self. However, Firman and Gila deny that such a unification is possible and speak instead about a life-long relationship between the personal self and Self, which is only a limited part of Self-realisation according to Assagioli\u2019s understanding of the concept.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If we are to express the essence of Firman and Gila\u2019s understanding of Self-realisation, then it must be their claim that \u201cSelf-realisation is a lifelong interplay between personal will (the will of \u2018I\u2019) and transpersonal will (the will of Self)\u201d (Firman 1996: 10) and that it is the \u201csense of call, of invitation, of dharma, [that] is the essence of Self-realisation\u201d (Firman, 1996: 11). They also claim that (Firman, 1996: 14):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Self is experienced most essentially as a sense of vocation or call, providing direction and meaning not only for individual unfoldment, but for living our relationships with other people, nature, and the planet as a whole.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We can see that Firman and Gila focus on the <em>relationship <\/em>between the \u201cI\u201d and Self (God) <em>\u2013<\/em> and they also claim that this is Assagioli\u2019s essential view of Self-realisation, which it is not. For Assagioli, the essence of Self-realisation is a direct experience of the Transpersonal Self, a <em>unification<\/em> of \u201cI\u201d and the Transpersonal Self, not a <em>relationship<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In their revised understanding of Self-realisation, Firman and Gila are introducing a <em>permanent<\/em> duality between the one who calls (Transpersonal Self) and the listener (personal self) \u2013 a duality that is only a temporary condition in Assagioli\u2019s version of psychosynthesis.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is stunning to notice this because, as we recall, Firman\u2019s initial critique of Assagioli was their claim that he was a dualistic Gnostic, whereas we see here that it is Firman himself who is the dualist! Let me be clear, Firman and Gila do occasionally speak about a union between the personal self and God, but they mean something very different to what Assagioli is speaking about. An example of this is where Firman (1996: 12) writes:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;We realise\u2026 that there is an ontological union between \u201cI\u201d and Self, akin to the absolute union between a reflection and its source.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This comment is reminiscent of the discussion in chapters three and five where we explored Firman and Gila\u2019s notion that the \u201cI\u201d is an image of Self\/God, and that there are no specific experiences connected with the \u201cI\u201d and Self because they are both distinct and transcendent of experience and of consciousness itself \u2013 according to Firman and Gila, you are always <em>you<\/em> regardless of the experience you are having or your level of consciousness. Hence, when they speak about a union between the \u201cI\u201d and Self, they are not speaking about a particular experience, but rather the underlying relationship, which does not change, regardless of whether a person is feeling joyful or is suffering. <em>Firman and Gila believe that we will always be an image and a reflection in the mind of God, while for Assagioli, we can become one with God.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For Firman and Gila, there is no final destination or specific goal for the spiritual journey (Firman, 1996: 12), which is very different to Assagioli who sees Self-realisation as the journey of the \u201cI\u201d towards becoming the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Clearly, Assagioli and Firman and Gila hold different views on Self-realisation. However, again and again, Firman claims that Assagioli would approve of his theoretical revisions. For example, Firman (1996: 12) states: &nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The foregoing discussion of Self and Self-realisation outlines what I believe to be the essence of Assagioli\u2019s thinking about these central topics within psychosynthesis. However there are certain aspects of Assagioli\u2019s own thinking, and of subsequent psychosynthesis theory, which work to obscure this essential view of Self and Self-realisation. There is a need to clarify these confusing aspects of the theory, as well as a need to develop new understandings which can portray the nature of Self and Self-realisation in a more precise way.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If Firman and Gila had openly explained how their views differed from Assagioli\u2019s then there would be no confusion \u2013 because it would be clear that they were setting out a new understanding of psychosynthesis, which is their right. However, by claiming that their new theory is a clarification of Assagioli\u2019s ideas, they are obscuring and confusing Assagioli\u2019s understanding of Self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila also claim that one of the most confusing aspects of Assagioli\u2019s thinking is the placement of the Transpersonal Self at the top of the egg-diagram, which they say is unhelpful because it implies that Self-realisation requires an ascent through the superconscious to reach the Transpersonal Self to identify with it, but according to Firman (1996: 17):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Self-realisation is not something only possible after climbing up through stages of development to a higher plane,nor something attained only in rare peak moments, nor a far off goal to be achieved. Rather, Self-realisation is the individual\u2019s ongoing relationship to Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila are incorrect in their claim that <em>the essence of Self-realisation is the relationship between the \u201cI\u201d and Self (God) <\/em>\u2013 and that this is the view of Assagioli. For Assagioli, the essence of Self-realisation is the unification of the \u201cI\u201d and the Transpersonal Self; the <em>relationship<\/em> between them is only a temporary stage in Assagioli\u2019s three-stage model of Self-realisation. So the answer to question number three is affirmative: Yes, Self-realisation does involve identification with the Transpersonal Self. We will investigate how the experience of the Transpersonal Self is understood later in this chapter.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">(See also the article about the <a href=\"https:\/\/kennethsorensen.dk\/en\/the-connection-between-ego-and-the-transpersonal-self\/\">I-Self connection<\/a> and why there can be no primal wound when using Assagioli&#8217;s model. Other relevant articles about the conscious &#8220;I&#8221; can be found <a href=\"https:\/\/kennethsorensen.dk\/en\/category\/psychosynthesis-and-the-self\/\">here<\/a>) <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We are now ready to look at question number one: Does the Self exist only in the higher unconscious?<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-is-the-transpersonal-self-a-superconscious-being\"><strong>Is the Transpersonal Self a superconscious being?<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The central claim of Firman and Gila is that the Transpersonal Self (or God, in their view) is accessible at all levels of the psyche, meaning it is not found only via the superconscious \u2013 this is their theory of transcendence-immanence. If Firman and Gila are correct, then they are right to say that the Transpersonal Self does not belong at the top of the egg-diagram. When Firman states that the Transpersonal Self is \u201ccompletely present\u201d at all levels of the psyche, then we must conclude that it is <em>equally<\/em> present at all levels because, in their philosophy, Self (God) is transcendent <em>and immanent<\/em> in any and all types of content, be it lower or higher. This was not Firman\u2019s original view: in a 1977 paper co-authored with Vargiu, he wrote:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The Transpersonal Self is, in its own high sphere, an Ontological Reality, a centre of being, awareness and will. It is, therefore, more than a source of energy: it has intentionality \u2013 including the enduring intention to send us the energy we need to grow and evolve. In the deepest sense, we are that [Transpersonal] Self; it is our true nature, although we may not yet experience and live that fact. It is to bring us to this realisation, to assist us toward eventual unification with it in consciousness and action that the [Transpersonal] Self wills us the energy we need.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The view expressed in this quote is identical to how Assagioli understands the Transpersonal Self: it exists in its own \u201chigh sphere\u201d, it is an \u201cOntological Reality\u201d, we \u201care that Self\u201d and we must unify with it. Given that Firman was able to express this understanding of Assagioli\u2019s so clearly, how can he later claim that Assagioli believed something different? In this quote, Firman states that the Transpersonal Self is an ontological reality <em>in its own high sphere<\/em>, but he later revises this view and claims that the Transpersonal Self is in fact completely present in the lower and middle unconscious, i.e. not only in the \u201chigh sphere\u201d \u2013 and he claims this is also Assagioli\u2019s view.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To understand why Assagioli placed the Transpersonal Self in the superconscious area, we must consider <a href=\"https:\/\/kennethsorensen.dk\/en\/glossary\/great-chain-of-being\/\">the Great Chain of Being<\/a> \u2013 the inner levels of being \u2013 and remind ourselves that, according to this theory, we encounter more Spirit the higher we climb the ladder of consciousness. Accordingly, we can see that there is a more expanded consciousness inherent in universal love (which resides in the superconscious) than in jealous love (which is a product of the lower unconscious). So, as we shall discuss later in this chapter, the energies in the superconscious resemble the being-ness of the Transpersonal Self, which is not the case with the energies in the lower unconscious.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us see how Assagioli (2007: 66) explains this concept that the light intensifies the more we ascend toward Spirit: <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cMany poets have experienced this enlightenment and have attempted to express it. The greatest among them is Dante. His &#8216;Paradise&#8217; is full of expressions of light. At the beginning of the book he states quite clearly that he has had the indescribable experience of the supreme light, the light that shines in the highest heaven, closest to the Supreme Reality, God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The glory of him who moves everything<br>Penetrates the universe and shines<br>In one part more and, in another, less.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I have been in the heaven which takes most of his light,<br>And I have seen things which cannot be told,<br>Possibly, by anyone who comes down from up there;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Because, approaching the object of its desires,<br>Our intellect is so deeply absorbed<br>That memory cannot follow it all the way.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The line &#8220;in one part more and, in another, less&#8221; says it all.  Well, let us look directly at some of Assagioli\u2019s statements in which he refers to the Transpersonal Self as a transcendent being.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We are seeking to discover why Assagioli placed the Transpersonal Self in the realm of the superconscious, as depicted in his egg-diagram. It is my opinion that the egg-diagram is not merely symbolic, rather, Assagioli was certain of the reality of the higher Transpersonal Self \u2013 in fact, Assagioli always claimed that psychosynthesis was based on experiential facts. For Assagioli, Dante\u2019s heavenly realm was not a symbolic vision but a description of a reality \u2013 indeed, Assagioli (1965: 211) called Dante\u2019s <em>Divine Comedy<\/em> a \u201cwonderful picture of a complete psychosynthesis\u201d. Let me share some quotes from Assagioli to illustrate my point:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cJust as there is a personal will\u2026 so there is a Transpersonal Will, which is an expression of the Transpersonal Self and operates from the superconscious levels of the psyche.\u201d (Assagioli, 1974: 112)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe spiritual Self is a transcendent, glorious reality, and one can have direct, immediate proof of it, that is, one can&nbsp;<em>experience<\/em>&nbsp;It.\u201d (Assagioli, Undated 7)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe Self, the \u2018Soul\u2019, the true spiritual Centre, is, in both nations and individuals, superconscious. It does exist, but in a realm or at a level that is ordinarily above the reach of the personal consciousness.\u201d&nbsp;(Assagioli, 1965b)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cTo reach the place where this Self resides means a climb, an <a href=\"https:\/\/kennethsorensen.dk\/en\/glossary\/ascent\/\">ascent<\/a> to the heights of the superconscious.\u201d (Assagioli, 2007: 76)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThis Self is above, and unaffected by, the flow of the mind-stream or bodily conditions.\u201d (Assagioli, 1965: 19)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe transpersonal Self is \u2018outside\u2019 time and above it. It exists and lives in the dimension of the Eternal.\u201d (Assagioli, 1973c)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These quotes make it clear that, according to the experiences of Assagioli \u2013 as ratified by millions of others from many religious traditions \u2013 our true Self (soul, Atman, Tao, The Void, Suchness, The Immovable Mover, The Omega Point) is a transcendent being. In other words, we are each a spiritual being living in a transcendent realm having a human experience. This transcendent realm, or heavenly dimension, is an ontological world according to the perennial philosophy, as described by The Great Chain of Being.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Transpersonal Self, or soul, cannot be wounded, it is untouched by trauma, it is the unchangeable permanent loving observer in all of us \u2013 a fact it is well worth being reminded of. In an illuminating article, <em>The Transcendence of the Self<\/em>, Assagioli (Undated 8) states the following:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The Self, from a certain point of view, is the highest level of transcendence we can achieve. The difference is this: that the Self does not itself become immanent. The Self radiates in the superconscious but remains at its level. The Self does not become immanent in the sense that I have said. We could eventually achieve Self-consciousness, but that\u2019s another thing. Then it is the personal self or ego that rises like a spider on the web and identifies with the Self. But it is not the Self that becomes immanent. That\u2019s the difference. But the Self is not \u2018other\u2019; it is always present, and the personal self is a direct reflection of it, and in a very weak way reflects its nature.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli is saying that the Transpersonal Self does not enter the domain of the lower or middle unconscious but remains at the superconscious level. At this level, the Transpersonal Self radiates the superconscious qualities of love, joy and power, which can descend to the levels of the conscious \u201cI\u201d, providing us with deep insight and peak experiences. The conscious \u201cI\u201d, or observer, is the representative of the Transpersonal Self; the \u201cI\u201d is a projection, or reflection, of its source \u2013 something Assagioli (1968) explains in this way:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The Self is an&nbsp;<em>ontological Reality<\/em>, a&nbsp;<em>Being<\/em>, and is on Its own level a stable Centre of Life, from which It radiates energies. The personal self, the self-conscious \u201cI\u201d is a projection or reflection of the Self into the normal human level.<br><br>&#8220;An analogy may help understanding, although, as are all analogies, it is only approximate and partial. The relationship between the spiritual or transpersonal Self and the personal self, or \u201cI\u201d, can be compared to that between the Sun and a planet, let us say the Earth. From the sun emanate many and powerful radiations, which affect the planet and all the living beings on it, producing the conditions for&nbsp;evolution, development, growth. In the same way the Self projects a small portion, a spark, a tiny centre of self-consciousness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;<em>This<\/em>&nbsp;self grows in self-awareness, intelligence, power to act, etc., under the combined influence of \u2018nourishment\u2019 from the environment, the soil where it exists, and from the vivifying impact of the descending energies radiated by the Self. One might say that the Self becomes aware through the [personal] self of what exists and occurs at the personal levels (physical \u2013 emotional \u2013 mental). The personal self, in its turn, becomes aware of the Self in two ways:<\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Understanding Self Awareness And Personal Growth | Conversation With Roberto Assagioli\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/tuJVz_xVH4o?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">By opening itself&nbsp;<em>consciously to<\/em>&nbsp;and&nbsp;<em>recognising<\/em>&nbsp;the radiation&nbsp;<em>from<\/em>&nbsp;the Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">By rising towards and eventually contacting and merging partially with the Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is important to stress that the Transpersonal Self is not a thing, an object in the sky separated from our essential being; the Transpersonal Self is always \u201cme\u201d, never something other, always the loving observer and powerful actor. However, the realisation of and identification with this centre as \u201cpure self-awareness and will\u201d undergoes many radical expansions, transformations, awakenings and realisations.<a href=\"#_ftn1\">[1]<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">I think we have confirmed that for Assagioli the Transpersonal Self is a superconscious being, and, in this, he is once again aligned with the perennial philosophy and all of those who, through the centuries, have reported having a direct experience of the Transpersonal Self. According to Assagioli (cited in Miller, 1973):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Thousands of individuals, millions perhaps, have had the experience of the [Transpersonal] Self and have given testimony to it. In India, it is traditionally called the \u201cAtman\u201d. Some of the deeper Christian mystics have been aware of it and have called it variously, the\u201d divine spark\u201d of the person, the \u201capex\u201d, the \u201cbase\u201d, the \u201ccentre\u201d and the \u201cinnermost essence\u201d.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, we can conclude that we don\u2019t find Atman, or the Transpersonal Self, in the lower or middle unconscious, and that Firman and Gila are incorrect to claim that it is \u201cthe core of Assagioli\u2019s understanding\u201d that the Transpersonal Self is \u201ccompletely present\u201d, or <em>equally<\/em> present, at all levels.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to Assagioli, the Transpersonal Self is fully present in the superconscious. He writes (Assagioli, 2007: 26):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The contents of the superconscious, particularly at its higher levels, are very close to the Self and therefore share, to some extent, its characteristics.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli discriminates between superconscious energies and the direct experience of the Transpersonal Self. He stresses that the Transpersonal Self is distinct from and transcends the superconscious. However, this doesn\u2019t imply that Assagioli thought the Transpersonal Self was equally present at all levels. Even so, Firman claims that Assagioli did hold this view, stating (Firman, 1995: 2):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Transcendence\u2026 denotes that Self [God] cannot be equated with any specific content or process of the higher, middle, or lower unconscious, while immanence denotes that Self [God] is still completely present and active within the content and process of all these levels \u2013 both insights at the core of Assagioli\u2019s understanding of Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No, these insights are not at the core of Assagioli\u2019s understanding of the Transpersonal Self! We can conclude that Firman is incorrect in claiming that Assagioli believed the Transpersonal Self is &#8220;completely present&#8221; in all content and therefore omnipresent at all levels of the psyche. <em>The radiation, energies and processes of the Transpersonal Self are immanent and present at all levels, but not the Transpersonal Self itself. <\/em>We can answer question number one in the affirmative: Yes, the Self only exists in the higher unconscious.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We will now look in detail at why Firman and Gila rejected the concept of the Transpersonal Self. In doing so, we will be exploring their claim that <em>Self-realisation does not involve identification with the Transpersonal Self<\/em>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-why-firman-and-gila-rejected-the-transpersonal-self\"><strong>Why Firman and Gila rejected the Transpersonal Self<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In chapter one, we read Firman\u2019s account of how he never succeeded in climbing the dotted line to unite with his Higher Self. He explained (Firman, 2005):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;I thought I had a Higher Self. I thought that there was this Higher Self, the soul somewhere around that I was supposed to become\u2026 I was trying to go up the dotted line and get to this thing.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman was referring to a time in his life when he was in a cultish environment that demonised his depression as something that prevented him from becoming his Higher Self. This type of culture will never facilitate a growth environment in which unification with the Transpersonal Self can be experienced \u2013 only an environment of love can facilitate unification with the Transpersonal Self. When Firman left the cult, he revised his understanding of psychosynthesis theory. In a 2005 lecture, he said the following (Firman &amp; Gila, 2005): &nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Basically, there\u2019s me; there\u2019s God, there\u2019s not this other place that I\u2019m supposed to get to\u2026 we don\u2019t become the other; we become more of who we are. So there really isn\u2019t a Higher Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is interesting that Firman uses the words \u201cwe become more of who we are\u201d because this is precisely the meaning that Assagioli uses to describe unification with the Transpersonal Self. For Assagioli, the Transpersonal Self (Higher Self) is not something <em>other<\/em>, but who you essentially are. So Firman and Gila are incorrect to infer that Assagioli posited that the Transpersonal Self is an object, some \u201cother\u201d thing. Let us examine the arguments Firman and Gila used to reject the existence of the Transpersonal Self. In a footnote in their book <em>Psychosynthesis: A Psychology of the Spirit<\/em>, they write (Firman &amp; Gila, 2002: 195):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The problem with this early formulation of Higher or Transpersonal Self is that there is, in fact, no \u201cother self\u201d we become: we remain \u201cI\u201d throughout all changes in consciousness, even though the limited experience of ourselves can transform radically as we grow psychologically and spiritually. So to characterise this transformation as \u201cbecoming another self\u201d, although this poetically captures the profundity of the experience, is finally inaccurate and misleading. What actually has occurred in this transformation is that we have realised who we were all along: \u201cI\u201d in communion with Self, our individuality in communion with universality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The problem with believing that we must become \u201canother self\u201d in this process makes that \u201cother self\u201d seem like an object that we can pursue, an \u201cother\u201d with whom we can identify, which has the effect of obscuring the truth that we are always and for evermore \u201cI\u201d. We may consequently begin looking for \u201cI\u201d in all the wrong places.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;So for us, there is no \u201cHigher Self\u201d or \u201cTranspersonal Self\u201d understood in this way. Rather, we posit that over the course of Self-realisation, human beings can find themselves in communion with Self, often experienced as universal, expressing their unique, essential \u201cI-amness\u201d in the world \u2013 the expression we term <em>authentic personality<\/em>.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In using the phrases \u201cother self\u201d and \u201cbecoming another self\u201d, Firman and Gila seem to believe that this is how Assagioli (i.e. \u201cearly formulation\u201d) understood the Transpersonal Self, but they offer no references for where Assagioli makes such claims \u2013 and, indeed, they seem to have created a strawman because Assagioli never used this kind of language. Assagioli would also reject the idea of a Transpersonal Self \u201cunderstood in this way\u201d. Indeed, Assagioli (Undated 10) clearly states:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;We are careful not to make the mistake of thinking of our ordinary self and our true Self as if they were two separate entities. Basically, the Self is one. The ordinary self includes as much of the deeper Self that waking consciousness is able to receive, assimilate and activate. It is a reflection that becomes more and more clear and vivid, until finally it meets with its source.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;It could be said that our entire inner development consists of an enlargement and elevation of consciousness until it reaches complete union with the true Self. It is this higher centre that constitutes the connecting element, the point of contact between the soul and the Supersoul, with the Spirit, with God.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli makes similar comments on many occasions (for example, see Assagioli, 1965: 20). And we must conclude that Firman and Gila are aware that Assagioli holds this view, for example there is the 1977 paper by Firman and Vargiu which states: \u201cIn the deepest sense, we are that Self; it is our true nature, although we may not yet experience and live that fact.\u201d So Firman <em>knows<\/em> that Assagioli never speaks of becoming another Self \u2013 for Assagioli, it is a question of waking up to who we already are in our essential beingness.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-no-identification-with-transpersonal-self-according-to-firman-and-gila\"><strong>No identification with Transpersonal Self, according to Firman and Gila<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">As we can see, Firman and Gila dismiss the idea that it is possible for the \u201cI\u201d to achieve identification with the Transpersonal Self or God. In doing so, they are rejecting a central and core idea of Assagioli\u2019s. Firman (1996: 18) makes his position clear:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Identification with Self is not beneficial, even if possible, because this would mean taking on the perspective of Self, in effect becoming Self \u2013 which would only lead to an immersion in the profound transcendence-immanence of Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman claims that such an identification would make a person aware of all content of all levels of consciousness simultaneously, presumably also on cosmic levels, and that this is something that is undesirable, even dangerous. However, his concern is invalid because he has misunderstood how Self-realisation works. Indeed, we can demonstrate Firman and Gila\u2019s misunderstanding by considering their own model: according to them, when we become identified with the \u201cI\u201d, we do not become <em>simultaneously<\/em> embedded in all the energies of the middle unconscious \u2013 we are not flooded by all of our memories all of the time \u2013 this would lead to some kind of psychosis; rather, it is common knowledge that we can access all of the energies, values and talents of the middle unconscious when we direct our attention to them, much like back-up files on a computer\u2019s hard disk which we can access or ignore. Well, this same principle applies in terms of identification with the Transpersonal Self, albeit the hard disk is much larger.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila believe the goal of personal and transpersonal psychosynthesis is the expansion of the middle unconscious into the lower and higher unconscious until there is only one experiential range from the bottom to the top of the egg-diagram. One could argue against this idea with the same logic that Firman uses to discredit identification with the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here is another quote in which Firman rejects Assagioli\u2019s core idea that Self-realisation involves identification with the Transpersonal Self. Firman (1996: 19) writes:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Identification with the Self seems misleading and inaccurate, obscuring Assagioli\u2019s notion of Self-realisation as a lived relationship to Self. (Identification with Self would also imply that one becomes the source of one\u2019s own call, that one becomes one\u2019s own \u201cGod\u201d or \u201cHigher Power,\u201d to use Assagioli\u2019s terms.)&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Again, there is confusion here. Firman says that identification with Self obscures \u201c<em>Assagioli\u2019s notion\u201d<\/em> of a relationship with Self \u2013 but a \u201crelationship\u201d with Self is only a temporary stage in Assagioli\u2019s theory; Assagioli speaks about <em>identification<\/em> with Self, or unification. Rather, the problem for Firman and Gila is that <em>their<\/em> notion of Self-realisation does not fit with Assagioli\u2019s theory of identification with Self, so they claim there is confusion in Assagioli\u2019s theory where there is none. Assagioli\u2019s core philosophy is that human destiny is to <em>be<\/em> the Transpersonal Self; this is very different to the duality of Firman and Gila in which the connection of \u201cI\u201d to Self is limited to a relationship only.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli even proposes that we can become one with God, which is stage three of his theory of Self-realisation. Here is how he explains this idea (Assagioli, 1974: 124-125):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Man can have the intuitive realisation of his essential identity with the supreme Reality. In the East it has been expressed as the identity between the Atman and the Brahman. In the West some mystics have boldly proclaimed the identity between man and God. Others have emphasised that Life is One, that there is only One Life. But this does not mean that man\u2019s <em>mind <\/em>can grasp the wonder and mysteries of the cosmic manifestation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Only through a series of expansions of consciousness, only by reaching ever higher states of awareness, may he gradually experience <em>some <\/em>of those wondrous mysteries. Of such transpersonal possibilities, the most enlightened men and women of all ages have given testimony.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As we have seen, for Firman and Gila, this is not the goal of Self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us now look at question number four: Is Self-realisation a contentless unitive experience? Firman (1996: 20) argues that:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Assagioli and Vargiu both attempt to establish the profound transcendence of Self by pointing to a particular type of unitive experience with Self. They thereby affirm that Self is beyond all content, all process, all form. This is a laudable approach, and has also been employed in the \u201capophatic\u201d, \u201cnegative theology\u201d, or \u201c<em>via negativa<\/em>\u201d religious traditions of both East and West.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;However Self is immanent as well as transcendent. Self is not only to be met in such moments of unmanifest formlessness, but in form and manifestation as well. This has been recognised by the complementary \u201ccataphatic\u201d, \u201cpositive theology\u201d, and \u201c<em>via positiva<\/em>\u201d approaches of both East and West. In simple terms, Self-realisation can engage form as well as the formless, the manifest as well as the unmanifest.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman highlights two different paths to Self-realisation, something Assagioli (Undated 9) also considered when he wrote about the Way of Transcendence (via negativa) and the <a href=\"https:\/\/kennethsorensen.dk\/en\/the-seven-ways\/\" data-type=\"post\" data-id=\"5446\">Seven Ways of Self-realisation<\/a> (via positiva) \u2013 two paths that feature in stage one of Assagioli\u2019s theory of Self-realisation. Most people take the route to Self-realisation that Assagioli (Undated 9) referred to as the Seven Ways of Self-realisation. This involves the \u201cI\u201d identifying with superconscious content and expressing these energies in the form of transpersonal love, transpersonal will, transpersonal beauty, etc. (Assagioli, 1974: 116). The use of ideal models can be useful here. These Seven Ways are equivalent to what is called the \u201cvia positiva\u201d because they are based on identification with and the expression of increasingly higher states of superconscious <em>content<\/em>. Speaking to Vargiu (1973b), Assagioli said the following:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Identification with higher and higher aspects of the superconscious is useful, as it can constitute a ladder toward the Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second approach to identification with the Transpersonal Self, according to Assagioli, is <em>the Way of Transcendence<\/em>, about which Assagioli (Undated 9) stated:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The Way of Transcendence [is a path] of pure Transcendence and Identification. In a sense this way is beyond all those that have been mentioned [the Seven Ways], but little can be said about it because there are no words to describe it. We can only say that it exists and try to understand more of it by using the Buddha\u2019s method of negation: it is not this, not that, no thing. Some of the Eastern Schools emphasise this way to Spiritual Realisation, and some of the Western Mystics, especially Meister Eckhart, have attempted to describe it and give hints about it. But it is a way which is only for a very few.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We will investigate both approaches in the next chapter. For now, let\u2019s look at the claim of Firman that positive theology (\u201cvia positiva\u201d) shows us that Self-realisation must involve content as well as contentless experience, i.e. form as well as formlessness. Indeed, Assagioli, as we have seen, is aware of the via positiva, and states that it is a valid path to unification with the Transpersonal Self. But the point for Assagioli is that the via positiva is part of stage one of the journey: it is a method to use that will eventually lead to a direct experience of the Transpersonal Self, which <em>is<\/em> a contentless unitive experience; so, ultimately, for Assagioli, the end of the journey to Self-realisation will be an experience of formlessness. In his book <em>Psychosynthesis,<\/em> Assagioli speaks about people from history, some of them geniuses, who have had superconscious experiences while following the different ways to Self-realisation, and he differentiates these experiences \u2013 which are mostly stage one experiences \u2013 from the direct experience of the Self, which is stage two. Assagioli (1965: 202) explains:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;[There is a] difference between becoming aware of superconscious levels of experience and contents on the one hand, and pure Self-realisation on the other. Self-realisation, in this specific well-defined sense, means the momentary or more or less temporary identification or blending of the I-consciousness with the spiritual Self, in which the former, which is the reflection of the latter, becomes reunited, blended with the spiritual Self. In these cases there is a forgetfulness of all contents of consciousness, of all which forms the personality both on normal levels and those of the synthesised personality which include superconscious or spiritual levels of life and experience; there is only the pure intense experience of the Self.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So we can say that the Transpersonal Self is transcendent of all content depicted in the egg-diagram \u2013 in this, Assagioli and Firman and Gila agree \u2013 but this does not mean that the Transpersonal Self is <em>equally<\/em> present at all levels, as Firman and Gila argue in contrast to Assagioli\u2019s understanding.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For Firman, Self-realisation defined as a contentless unitive experience is \u201conly one particular type of encounter with Self\u201d among many types of experiences, and he adds that Assagioli also held this view, stating \u201cI believe, Assagioli maintained that this union with Self was to be understood as Self-realization only in a \u2018specific well-defined sense\u2019\u201d (Firman, 1996: 20). But I cannot understand how Firman can make this claim of Assagioli because there is nowhere that Assagioli says this. Rather, Firman seems to misinterpret Assagioli in order to make his point, suggesting that Assagioli was himself confused. For example, Firman (1996: 20) quotes Assagioli in the following passage, trying to claim that Assagioli believed a \u201ccontentless experience\u201d would be an obstacle to Self-realisation:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;a contentless experience can \u201cconstitute an obstacle to full Self-realisation\u201d; it can become the supposed defining moment or goal of the path of Self-realisation, distracting one from the true business of Self-realisation \u2013 seeking to meet and respond to Self in all life experiences.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As stated, Firman clearly misunderstood Assagioli, because here is the full passage from which Firman quotes Assagioli (Assagioli, 1965: 38-39):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;It should also be pointed out that the reaching up into the realm of the superconscious and its exploration, while approaching the consciousness of the Self, may sometimes even constitute an obstacle to full Self-realisation, to the reaching of the summit where the personal-I awareness blends into awareness of the spiritual Self. One can become so fascinated by the wonders of the superconscious realm, so absorbed in it, so identified with some of its special aspects or manifestations as to lose or paralyse the urge to reach the summit of Self-realisation.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We can see that Assagioli is saying that <em>identification with<\/em> <em>superconscious content<\/em> can \u201cconstitute an obstacle to full Self-realisation\u201d; he is not saying that <em>contentless experience<\/em> may constitute an obstacle. It is clear that Firman is misunderstanding Assagioli in his quote.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli differentiated between transpersonal processes and the Transpersonal Self, with the latter always being the witness of these processes. Indeed, to help differentiate, Assagioli recommends using the disidentification exercise \u2013 <em>I am not my sensations, emotions or thoughts, but the observer<\/em>. One could argue that we are speaking about the difference between being (Self) and becoming (transpersonal processes), which Assagioli (Undated: 1) defined as follows:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;One speaks of (from the higher experiences) illumination, intuition, and all the other so-called cosmic consciousness, etc., as being the same. They are not. The basic difference is that all of these are processes, living processes. They belong to the world of becoming and even at the transpersonal there is this wonderful process of becoming, of growth, of all the phases of superconsciousness. But the Self in contradistinction is stable, firm, permanent \u2013 to use the philosophical word \u201contological\u201d. It is Pure Being. Pure Being is not becoming and becoming is not Pure Being.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let\u2019s look a little deeper into how Assagioli defined the experience of the Transpersonal Self. In the following quote, Assagioli (1965: 87) speaks about the individuality and universality of the experience of the Transpersonal Self, which he relates to stage two of the Self-realisation process:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Very often patients ask for specific clarification on the <em>quality <\/em>of the Self and of so-called higher experiences. In such cases we explain some of the main characteristics. The chief quality is the experience of synthesis or the realisation of individuality and universality. The real distinguishing factor between the little self and the higher Self is that the little self is acutely aware of itself as a distinct separate individual, and a sense of solitude or of separation sometimes comes in the existential experience. In contrast, the experience of the spiritual Self is a sense of freedom, of expansion, of communication with other Selves and with reality, and there is the sense of Universality. It feels itself at the same time individual and universal.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Earlier we learned that the experience of the Transpersonal Self includes \u201ca forgetfulness of all contents of consciousness\u201d, and now we hear that there is also an experience of freedom and expansion, of being at the same time an individual and universal. Indeed, Assagioli is describing a contentless unitive experience in which there is an expansion of <em>me<\/em>, as pure consciousness and awareness, individual but also universal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli (1965: 44-45) also states:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The inner experience of the spiritual Self, and its intimate association with and penetration of the personal self, gives to those who have it a sense of greatness and internal expansion, the conviction of participating in some way in the divine nature. In the religious tradition and spiritual doctrines of every epoch one finds numerous attestations on this subject \u2013 some of them expressed in daring terms. In the Bible there is the explicit sentence \u201cI have said, Ye are gods; and all of you are children of the most High\u201d. St. Augustine declares: \u201cWhen the soul loves something it becomes like unto it; if it should love terrestrial things it becomes terrestrial, but if it should love God (we may ask) does it not become God?\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The most extreme expression of the identity of the human spirit in its pure and real essence with the Supreme Spirit is contained in the central teaching of the Vedanta philosophy: \u201cTat Twain Asi\u201d (Thou art That) and \u201cAham evam param Brahman\u201d (In truth I am the Supreme Brahman).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;In whatever way one may conceive the relationship between the individual Self and the universal Self, be they regarded as identical or similar, distinct or united, it is most important to recognise clearly, and to retain ever present in theory and in practice, the difference that exists between the Self in its essential nature \u2013 that which has been called the \u201cFount\u201d, the \u201cCenter\u201d, the \u201cdeeper Being\u201d, the \u201cApex\u201d of ourselves \u2013 and the small ordinary personality, the little \u201cself\u201d or ego, of which we are normally conscious. The disregard of this vital distinction leads to absurd and dangerous consequences.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us conclude that Firman\u2019s claim that Self-realisation does not involve identification with the Transpersonal Self is incorrect when viewed through the lens of Assagioli\u2019s understanding. We can therefore answer question number four by stating that identification with the Transpersonal Self is related to a <em>contentless unitive experience<\/em>, in contrast to Firman\u2019s understanding.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-explaining-firman-and-gila-s-understanding-of-self-realisation-in-terms-of-assagioli-s-theory\"><strong>Explaining Firman and Gila\u2019s understanding of Self-realisation in terms of Assagioli\u2019s theory<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">We will now examine how superconscious experiences can occur outside of the realm of the higher unconscious, for example during therapeutic work with childhood trauma (lower unconscious) or during mundane activities (middle unconscious). Such occurrences are cited by Firman and Gila as an argument against portraying the Transpersonal Self at top of the egg-diagram (Firman, 1996: 7).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, according to Assagioli\u2019s theory, it is not necessary to change the egg-diagram in order to explain why people might experience higher states while working with energies in the lower unconscious or while engag\u00aded in ordinary life situa\u00adtions. According to Assagioli (1963: 4), the Transpersonal Self is able to act through the superconscious \u201cunder the powerful stimulation of some unusual stress or emergency, or in response to some strong appeal\u201d. In an interview with Diane Freund (Freund, 1983: 85), Assagioli describes this principle as \u201cman\u2019s extremity, God\u2019s oppor\u00adtu\u00adni\u00adty\u201d. According to this principle, the pain and agony of the per\u00adsonal self, and its appeal for help, act as an invocation to the Transpersonal Self, which responds by sending its light and love through the supercon\u00adsci\u00adous.<\/p>\n\n\n\n<figure class=\"wp-block-image size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"886\" height=\"1024\" src=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-886x1024.png\" alt=\"\" class=\"wp-image-14643\" srcset=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-886x1024.png 886w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-419x484.png 419w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-260x300.png 260w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-768x888.png 768w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2-400x462.png 400w, https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2020\/09\/Oval-invocation2.png 1233w\" sizes=\"auto, (max-width: 886px) 100vw, 886px\" \/><figcaption class=\"wp-element-caption\">Diagram 2. Invocation of the Transpersonal Self<\/figcaption><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\">This situation is depicted in Diagram 2. One famous instance of this is Eckhart Tolle\u2019s spontaneous enlightenment while in a deep depression, as reported in his book <em>The Power of Now <\/em>(Tolle, 2004: 3). Assagioli (2002: 113) describes such instances of spontaneous enlightenment as a \u201cpull\u201d or \u201ccall\u201d from above by the Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Although Assagioli believed the Transpersonal Self to be a transcendent being living in a superconscious realm, he never implied that it is cut off from the process of becoming. The Transpersonal Self knows what is going on in the world of the personality, as Assagioli explains (1965: 204):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;There is a wise teacher within him \u2013 his spiritual Self who already knows his problem, his crisis, his perplexity.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We must remember, that the personal self is a reflection and an outpost of the Transpersonal Self and, even though it is identified with a lot of psychological content which obscures this connection, it is still connected. There are not two selves \u2013 the Transpersonal Self is always trying to inspire us to follow the wise direction of our life purpose. So, in this respect, Firman and Gila are correct to highlight the relationship between the personal self and the Transpersonal Self (or God, in their view). Assagioli speaks about this relationship in this way (1965: 88):<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;We think that there is such a thing as the \u201cunconscious will\u201d of the higher Self which tends always to bring the personality in line with the over-all purpose of the spiritual Self. One of the purposes or goals of spiritual psychosynthesis is to make this \u201cunconscious will\u201d of the spiritual Self a conscious experience.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Elsewhere, Assagioli (1965: 205-206) states that God is in a living relationship with each of us:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The individual is never absolutely alone and God (or the spiritual reality) is never purely transcendent, but always in living relationship with the manifestation.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So, even in our darkest hours when we are identified with depression, hate, jealousy or anger (in the lower unconscious), we can still reach out to the Transpersonal Self and invoke our deeper divine nature because we are never entirely cut off from the channel (the dotted line) which connects the personal self with the Transpersonal Self. But by admitting this possibility, we are <em>not<\/em> suggesting that the Transpersonal Self is equally as present in the lower and middle unconscious as in the higher unconscious. Rather, <em>it is important to realise that we can respond to and hear the call of the Transpersonal Self at all levels of the egg-diagram, but if we wish to unite and become one with our essential being (the Transpersonal Self), we have to ascend to the top of the superconscious. <\/em>This is the difference between Assagioli and Firman and Gila\u2019s understanding.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We must remember that the lower unconscious is composed of egocentric states which tend to isolate us when we are identified with them. When we are feeling angry, depressed or jealous, we become self-centred and are far away from universal consciousness, which is the natural and permanent state of the Transpersonal Self. To wake up to oneself as a soul or Transpersonal Self is to realise that I am pure love, will and bliss. Assagioli (1974: 200-201) explains:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The realisation of the Transpersonal Will, the expression of the Transpersonal Self, is so intensely joyous that it can be called blissful. Here we have the joy of the harmonious union between the personal and the Transpersonal Will; the joy of the harmony between one\u2019s Transpersonal Will and those of others; and, highest and foremost, the bliss of the identification with the Universal Will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The mystics of all times and places have realised and expressed the joy and bliss which are inherent in the union of the individual will with the Universal Will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;This consummation is vividly expressed in the Sanskrit saying <em>Sat-Chit-Ananda: <\/em>\u201cThe blissful awareness of Reality.\u201d And finally in the triumphant affirmation: <em>Aham evam param Brahman: <\/em>\u201cI indeed am the Supreme Brahman.\u201d&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A development of the higher unconscious energies prepares us for such expansion and profound realisation, and Assagioli wrote extensively about how to raise one\u2019s energies through active techniques. He is not suggesting the repression or denial of our baser instincts, but rather the conscious transmutation of them through his ten psychological laws (Assagioli, 1974: 46). However, this also implies that we must acknowledge that the lower and higher levels have different ethical values: a compassionate love is <em>better<\/em> than a selfish love, as Assagioli (1974: 99) explains:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The existence of different levels of being having different values is an evident and undeniable manifestation of the great law of evolution, as it progresses from simple and crude stages to more refined and highly organised ones. Applying this to the sphere of love and disregarding here the question of the relationship between sexuality and love, it is evident that a love that is overpowering, possessive, jealous, and blind is at a lower level than one that is tender and concerned with the person of the loved one, that seeks his wellbeing and desires the union of the best aspects of both personalities. At still another level we find altruistic love, with its broad humanitarian perspective, animated by compassion and the urge to mitigate the sufferings and ills that beset humanity \u2013 the love called <em>caritas <\/em>or <em>agape. <\/em>How, then, can the differences in, evolution, level, and value of the various kinds of love be ignored?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;The same is equally true and evident in regard to the will, which, as we have seen, can at its lowest level be hard, egotistical, bent toward power and domination, ruthless and cruel. At higher levels, on the other hand, the will is directed toward objectives and purposes devoid of egotism and egocentric content.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lower energies are not bad in a moral sense, they are just less evolved, and this should just be a simple observation. However, many people today are reluctant to apply such value judgments due to a prevalent philosophy of relativity, although, in practical terms, most people prefer to experience joy instead of sadness, and in this we see a value judgment anyway.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this chapter, I hope I have clarified that Assagioli\u2019s egg-diagram is a helpful and precise conception of the human being. While it may not be perfect nor complete, the egg-diagram nonetheless helps us to understand Assagioli\u2019s theory of the personality. We can therefore conclude that Firman\u2019s claim (in question number five) that the egg-diagram is \u201cproblematic in portraying\u2026 Assagioli\u2019s own understanding of the human person\u201d is incorrect.<strong><\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Of course, we know the egg-diagram is problematic for Firman and Gila because it does not represent their philosophy of transcendence-immanence \u2013 this is because Firman and Gila (1991: 14) consider the Transpersonal Self (God, in their philosophy) to be distinct from consciousness and \u201ccompletely one\u201d with all levels and energies of the psyche. This view is not compatible with Assagioli\u2019s conception of psychosynthesis.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-analytical-conclusion\"><strong>Analytical conclusion<\/strong><strong><\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Let us conclude with a summary of the significant findings in this chapter.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">First, let\u2019s list the incorrect claims that Firman and Gila have made about Assagioli\u2019s understanding of psychosynthesis. I have identified 14 incorrect claims, which I\u2019m dividing into two categories, as follows:<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-the-egg-diagram\"><strong>The egg-diagram:<\/strong><\/h3>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Incorrect: Firman (1995: 1) claims the original egg-diagram \u201cobscures Assagioli\u2019s insight that Self is transcendent of all content and process, transcendent even of the numinous patterns and transpersonal qualities of the higher unconscious or superconscious\u201d.<br>Correction: The egg-diagram perfectly fits Assagioli\u2019s understanding of the three stages of Self-realisation and shows that the Transpersonal Self resides in the superconscious.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1995: 1) claims the egg-diagram has \u201cbeen found to be problematic in portraying Assagioli\u2019s own understanding of the human person\u201d.<br>Correction: There is no evidence to suggest that the egg-diagram does not fit Assagioli\u2019s understanding.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1995: 3) claims: \u201cThe earlier diagram of Self\u2026 tends to confuse transpersonal psychosynthesis (or spiritual psychosynthesis) with Self-realisation. Although Assagioli is quite clear that Self-realisation is distinct from transpersonal contents and energies, the early diagram can confuse this distinction.\u201d<br>Correction: Assagioli did not believe Self-realisation to be distinct from transpersonal contents; transpersonal psychosynthesis is stage one of the Self-realisation process.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1995: 1) claims Assagioli\u2019s egg-diagram \u201cimplies that in order to contact and respond to Self, one must distance oneself from the flatlands and depths of human experience, and reach upwards to the heights\u201d.<br>Correction: It is possible to \u201ccontact and respond\u201d to the Transpersonal Self and God at all levels by connecting with superconscious energies when they descend into the realms of the middle and lower unconscious. However, unification between the \u201cI\u201d and the Transpersonal Self can only happen in the superconscious.<\/li>\n<\/ol>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Incorrect: Firman and Gila (1993: 2) claim their revision of the egg-diagram and psychosynthesis\u2019 developmental theory \u201cgrows directly from seeds Assagioli himself planted in his two seminal works, <em>Psychosynthesis <\/em>and<em> The Act of Will<\/em>. Beyond this shift in the theory, we attempt to present the fundamental topics of psychosynthesis adhering as much as possible to Assagioli\u2019s original conceptions\u201d.<br>Correction: There is no evidence that Assagioli planted seeds in support of Firman and Gila\u2019s significant changes.<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-self-realisation-and-the-transpersonal-self\"><strong>Self-realisation and the Transpersonal Self<\/strong><\/h3>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Incorrect: Firman (1996: 1) claims his revisions \u201crepresent Self and Self-realisation more in accord with Assagioli\u2019s view and with observed experience\u201d.<br>Correction: Firman and Gila\u2019s revisions change Assagioli\u2019s understanding in a radical way.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1996: 4) claims \u201cthere is some confusion about Self and Self-realisation both in Assagioli\u2019s own writing and in subsequent psychosynthesis theory\u201d.<br>Correction: There is no confusion in Assagioli\u2019s writing about Self and Self-realisation \u2013 it is consistent in its view throughout his work.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1996: 6) claims: \u201cAssagioli\u2019s notion of Self-realisation is\u2026 very clear in his outline of the four stages of psychosynthesis. The first two stages involve an exploration of the lower unconscious&nbsp;<em>and the higher unconscious<\/em>, while the second two stages involve contact with, and response to, Self. Exploration of the unconscious \u2013 both lower&nbsp;<em>and<\/em><em>&nbsp;<\/em>higher \u2013 is only an adjunct to the main aim: developing a relationship with Self. Self and Self-realisation are thus differentiated from all the levels of the unconscious, including the higher unconscious.\u201d<br>Correction: The main aim of Self-realisation is not a relationship to the Transpersonal Self according to Assagioli, but unification of the \u201cI\u201d and the Transpersonal Self. In addition, Self-realisation is not differentiated from the higher unconscious, according to Assagioli.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1996: 12) claims that his own description of \u201cSelf and Self-realisation outlines\u2026 the essence of Assagioli\u2019s thinking about these central topics within psychosynthesis\u201d.<br>Correction: Firman and Gila\u2019s revision of Self-realisation does not contain the essence of Assagioli\u2019s thinking, but is in fact a radical departure from it.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1996: 20) claims that Self-realisation, defined as a contentless unitive experience, is \u201conly one particular type of encounter with Self\u201d among many types of experiences, and he adds that Assagioli also held this view, stating \u201cI believe, Assagioli maintained that this union with Self was to be understood as Self-realisation only in a \u2018specific well-defined sense\u2019 \u201d.<br>Correction: Assagioli asserts that the experience of unification with the Transpersonal Self is always a contentless unitive experience.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1996: 20) claims that Assagioli believed a \u201ccontentless experience\u201d would be an obstacle to Self-realisation.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">Correction: Assagioli never wrote that contentless experiences might become an obstacle to full Self-realisation.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Incorrect: Firman and Gila (2002: 195) claim: \u201cThe problem with this early formulation of Higher or Transpersonal Self is that there is, in fact, no \u2018other self\u2019 we become\u201d.<br>Correction: Firman and Gila\u2019s claim, without evidence, that early formulations of psychosynthesis (including Assagioli\u2019s) speak about becoming another self is incorrect. Assagioli never speaks about the Transpersonal Self as another self.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1995: 2) claims: \u201cTranscendence\u2026 denotes that Self cannot be equated with any specific content or process of the higher, middle, or lower unconscious, while immanence denotes that Self is still completely present and active within the content and process of all these levels \u2013 both insights at the core of Assagioli\u2019s understanding of Self.\u201d<br>Correction: These insights are not at the core of Assagioli\u2019s understanding. Assagioli did not believe that the Self (God) is completely present at all levels of consciousness. It is correct to say that Assagioli believed that the emanations, energies and processes of the Transpersonal Self are immanent and present at all levels, but not the pure beingness of the Transpersonal Self as universal consciousness. Also, Assagioli believed the Self in itself does not become immanent.<br><br><\/li>\n\n\n\n<li>Incorrect: Firman (1995: 19) claims: \u201cIdentification with the Self seems misleading and inaccurate, obscuring Assagioli\u2019s notion of Self-realisation as a lived relationship to Self. (Identification with Self would also imply that one becomes the source of one\u2019s own call, that one becomes one\u2019s own \u2018God\u2019 or \u2018Higher Power\u2019, to use Assagioli\u2019s terms.)\u201d<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Correction: Identification with the Transpersonal Self does not obscure Assagioli\u2019s notion of Self-realisation, but is part of his core philosophy, being the second stage of Self-realisation. However, an identification with the Transpersonal Self does obscure Firman and Gila\u2019s notion of Self-realisation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us now highlight some of the important differences between Assagioli\u2019s and Firman and Gila\u2019s understanding of Self-realisation and the Transpersonal Self.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-differences-between-assagioli-and-firman-and-gila\">Differences between Assagioli and Firman and Gila<\/h3>\n\n\n\n<figure class=\"wp-block-table\"><table><tbody><tr><td><strong>&nbsp;<\/strong><\/td><td><strong>Assagioli<\/strong><\/td><td><strong>Firman and Gila<\/strong><\/td><\/tr><tr><td>1<\/td><td>Assagioli asserts the existence of the Transpersonal Self, calling it an ontological being, an entity.<\/td><td>Firman and Gila do not believe in a Transpersonal Self. When they use the term Self,&nbsp;they mean God. &nbsp;<\/td><\/tr><tr><td>2<\/td><td>Assagioli sees the Transpersonal Self as an ontological being residing in the superconscious, radiating its energies throughout all levels of the egg-diagram.<\/td><td>Firman and Gila see Self (God) as completely and equally present at all levels of the egg-diagram.&nbsp; &nbsp;<\/td><\/tr><tr><td>3<\/td><td>Assagioli considers the Transpersonal Self to be more present and accessible in the higher unconscious because the energies there resembles the Transpersonal Self.<\/td><td>Firman and Gila consider the Self (God) to be equally present and accessible at all levels.<\/td><\/tr><tr><td>4<\/td><td>Assagioli describes the Transpersonal Self as a transcendent being with a personality. &nbsp;<\/td><td>Firman and Gila believe Self (God) is both transcendent and in complete unity with the human personality at all levels of the egg-diagram (in keeping with their philosophy of transcendence-immanence).&nbsp;<\/td><\/tr><tr><td>5<\/td><td>Assagioli understands Self-realisation as a three-stage process: 1. Transpersonal psychosynthesis; 2. Unification of the \u201cI\u201d and the Transpersonal Self; 3. Unification of the Transpersonal Self with God.<\/td><td>Firman and Gila understand Self-realisation as essentially about establishing a closer relationship with Self (God); they don\u2019t accept the notion of climbing through developmental stages culminating in unification.&nbsp; &nbsp;<\/td><\/tr><tr><td>6<\/td><td>Assagioli asserts that transpersonal psychosynthesis is the first stage of Self-realisation.<\/td><td>Firman and Gila assert that transpersonal psychosynthesis is distinct from Self-realisation.<\/td><\/tr><tr><td>7<\/td><td>Assagioli understands stages two and three of Self-realisation to be contentless unitive experiences.<\/td><td>Firman and Gila do not believe that a contentless unitative experience always happen ; it is only one experience of many, which a person might or might not have.&nbsp; &nbsp;<\/td><\/tr><tr><td>8<\/td><td>Assagioli asserts that there is a particular experience of the Transpersonal Self \u2013 this is an empirical fact.<\/td><td>Firman and Gila do not believe it is possible to experience the Transpersonal Self.<\/td><\/tr><tr><td>9<\/td><td>Assagioli asserts that we must identify with the Transpersonal Self as part of the process of Self-realisation.<\/td><td>Firman and Gila do not believe it is possible to identify with the Transpersonal Self. Rather, we should only seek a closer relationship with Self (God).<\/td><\/tr><tr><td>10<\/td><td>Assagioli believes in the concept of emanation, i.e. that the \u201cI\u201d is a reflection of the light of God, having the same substance as the Transpersonal Self and God.<\/td><td>Firman and Gila do not believe in emanation: they understand the \u201cI\u201d to be an image of God that can never become one with the source, but can only become a more accurately reflected image of God through a deepening relationship with God.&nbsp; &nbsp;<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<h3 class=\"wp-block-heading\" id=\"h-synthetic-conclusion\"><strong>Synthetic conclusion<\/strong><\/h3>\n\n\n\n<p class=\"wp-block-paragraph\"><strong><br><\/strong>While there are significant differences between the two versions of psychosynthesis, there are also similarities. Firman and Gila\u2019s emphasis on a relationship with Self (God) is also part of Assagioli\u2019s understanding. Firman and Gila\u2019s emphasis on following the call of Self (God) by aligning the transpersonal will with the personal will also resembles Assagioli\u2019s approach.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila\u2019s emphasis on bringing Self-realisation into each and every moment of everyday life, by listening to the call of God in the moment, is also important. Their notion that Self-realisation is not a far-off goal, as Assagioli often asserts, also has its merit because this can focus the attention on the here and now, setting oneself free of the strain of being identified with the future.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman and Gila place emphasis on Self-realisation as a process that can lead the &#8220;I&#8221; anywhere in the lower, middle or higher unconscious, but typically to the lower unconscious. This resembles Assagioli\u2019s notion of the different spiritual crises and the paths of purification, which are the important transformations we all must go through to become who we are as a Transpersonal Self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So, as we can see, at least some of Firman and Gila\u2019s core insights can be integrated easily into Assagioli\u2019s version of psychosynthesis.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">***<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">With these thoughts in mind, we might ask what role the lower unconscious plays in relation to Assagioli\u2019s Self-realisation process. One thing is certain: Assagioli did not envision a harmonious and gradual ascent through the different stages of the Great Chain of Being \u2013 he does not present a simplistic model that involves taking one neat step at a time up a ladder. Rather, life is messy, so we might often take one step forward and two steps back. With this in mind, we are ready to look in the next chapter at Assagioli\u2019s developmental theory.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"#_ftnref1\">[1]<\/a> For further studies of the Transpersonal Self, see the compilation of quotes by Assagioli at this link: <a href=\"https:\/\/kennethsorensen.dk\/en\/the-self-and-self-by-roberto-assagioli\/\"><em>The self and Self<\/em><\/a><a href=\"https:\/\/kennethsorensen.dk\/en\/the-self-and-self-by-roberto-assagioli\/\">.<\/a><\/p>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\" id=\"h-bibliography\"><strong>Bibliography<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Assagioli, Roberto<\/strong>. 1933.<a href=\"https:\/\/kennethsorensen.dk\/en\/practical-contributions-to-a-modern-yoga\/\"> <em>Practical Contributions to a Modern Yoga<\/em><\/a>; The Beacon, Vol 12.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><br>Assagioli, Roberto. 1934. <a href=\"https:\/\/kennethsorensen.dk\/en\/psychoanalysis-and-psychosynthesis\/\"><em>Psychoanalysis and<\/em> <em>Psychosynthesis<\/em><\/a>. Hilbert Journal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, 1963, <em><a href=\"https:\/\/kennethsorensen.dk\/en\/creative-expression-in-education\/\">Creative Expression in Education<\/a><\/em> (It\u2019s Purpose, Process, Techniques and Results) Psychosynthesis Research Foundation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. 1965. <em>Psychosynthesis<\/em>. Hobbs, Dorman &amp; Company: New York.<br><br>Assagioli, Roberto. 1965b. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/psychosynthesis-individual-and-social\/\">Psychosynthesis: Individual and Social<\/a>, <\/em>Psychosynthesis and Research Foundation. <br><br>Assagioli, Roberto. 1967. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/c-g-jung-and-psychosynthesis\/\">Jung and Psychosynthesis<\/a><\/em>, Psychosynthesis Research Foundation. Issue No.19<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Roberto Assagioli. 1968. <a href=\"http:\/\/psychosynthesisresources.com\/NieuweBestanden\/NewslettersPRF.pdf\">From Psychosynthesis Research Foundation,&nbsp;Newsletter, 34, Oct., 1968<\/a> &nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. 1973. <em>His Majesty the Self,<\/em> Conversation with Edith Stauffer, Archive, Florence<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. &amp; Vargiu. Jim. 1973b. <a href=\"https:\/\/kennethsorensen.dk\/en\/the-superconscious-and-the-self\/\"><em>The Superconscious and the Self<\/em>,<\/a> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, 1973c, <em><a href=\"https:\/\/kennethsorensen.dk\/en\/psychosynthesis-of-the-ages\/\">The Conflict between the Generations and the Psychosynthesis of the Human Ages<\/a><\/em>, Psychosynthesis Research Foundation, Issue No. 31<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, 1973d. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/life-as-a-game-and-stage-performance\/\">Life as a Game and Stage Performance <\/a>(Role Playing)<\/em>, Psychosynthesis Research Foundation, Issue 33<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, 1973e. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/new-dimensions-psychology-third-fourth-fifth-forces-roberto-assagioli-m-d\/\">The New Dimensions of Psychology: The Third, Fourth and Fifth Forces<\/a><\/em>. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. 1974. <em>The Act of the Will<\/em>. Penguin Books.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. 1974b. <a href=\"https:\/\/kennethsorensen.dk\/en\/psychosynthesis-training-a-statement-by-roberto-assagioli\/\"><em>Training \u2013 A Statement by Roberto Assagioli<\/em>.<\/a> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, 1976. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/superconscious-mountain-climbing\/\">Psychological Mountain-Climbing<\/a>,<\/em> Psychosynthesis Research Foundation, Issue no. 36.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. 2007. <em>Transpersonal Development<\/em>. Inner Way Productions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto, (Undated 1), <a href=\"https:\/\/kennethsorensen.dk\/en\/talks-on-the-self-by-roberto-assagioli\/\">Talks on the Self<\/a>, (Handed out from The Psychosynthesis and Education Trust, London)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. (Undated 2). <em><a href=\"https:\/\/kennethsorensen.dk\/en\/roberto-assagioli-about-panentheism\/\">The Manifestation of the Divine in Nature and in the Soul<\/a><\/em>. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. (Undated 3). <em>Brief Address on the Self<\/em>. Assagioli Archive Florence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. (Undated 4). <em><a href=\"https:\/\/kennethsorensen.dk\/en\/about-immortality\/\">About Immortality.<\/a><\/em> <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 5. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/psychosynthesis-in-education\/\">Psychosynthesis in Education<\/a><\/em>, Psychosynthesis Research Foundation, Reprint No. 2<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 6. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/the-self-a-unifying-center\/\">The Self \u2013 A Unifying Centre<\/a>. <\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 7. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/dialogue-with-assagioli\/\">A dialogue with Assagioli<\/a>, <\/em>a conversation with Martha Crampton.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 8, <em>The Transcendence of the Self,<\/em> translated from <em>Trascendenza Del S\u00e9<\/em>, Assagioli Archive Florence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 9, <em><a href=\"https:\/\/kennethsorensen.dk\/en\/the-seven-ways\/\">The Seven Ways to Self-realisation<\/a>,<\/em> &nbsp;The Psychosynthesis and Education Trust<a href=\"https:\/\/kennethsorensen.dk\/en\/the-seven-ways\/\">.<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Assagioli, Roberto. Undated 10, <em>The Self,<\/em> Assagioli Archive Florence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Aurobindo, Sri. <\/strong>1939, <em>The Life Divine<\/em>, Lotus Press<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Cooper, <\/strong><a href=\"https:\/\/www.routledgehandbooks.com\/author\/John%20W._Cooper\" target=\"_blank\" rel=\"noreferrer noopener\"><strong>John W. <\/strong>2015<strong>.<\/strong> <\/a><em>The Ashgate Research Companion to Theological Anthropology<\/em>, Edited by: Joshua R. Farris , Charles Taliaferro, 2015, Routledge<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Deikman, Arthur.<\/strong> 1982. <em>The Observing Self, <\/em>Beacon Press.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Firman, John. Vargiu, Jim<\/strong>. 1977. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/transpersonal-dimensions-of-growth\/\">Dimensions of Growth<\/a><\/em>, Synthesis. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Firman, John.<\/strong> 1991. <em>\u201c<a href=\"http:\/\/psychosynthesispaloalto.com\/pdfs\/I-Self.pdf\">I and Self\u201d: Re-Visioning Psychosynthesis<\/a><\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 1993. <em><a href=\"http:\/\/www.synthesiscenter.org\/articles\/What%20is%20PS.pdf\">What is Psychosynthesis<\/a><\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John. 1995. <em><a href=\"http:\/\/synthesiscenter.org\/articles\/changeintheegg.pdf\">A Suggested Change in the Egg Diagram<\/a><\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John. 1996. <em><a href=\"http:\/\/www.psychosynthesispaloalto.com\/pdfs\/SelfandSelf-Realization.pdf\">Self and Self-Realisation<\/a><\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 1997. <em>The Primal Wound<\/em>. SUNY.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John. 1999.<em> Interview with John Firman<\/em>, See video at <a href=\"http:\/\/www.psychosynthesisresources.com\/pvp3.html\">http:\/\/www.psychosynthesisresources.com\/pvp3.html<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 2002. <em>Psychosynthesis: A Psychology of the Spirit<\/em>. SUNY.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 2005. <em><a href=\"http:\/\/psychosynthesisresources.com\/firman.html\">Our Psychosynthesis Journey<\/a><\/em> (lecture). AAP Conference: St. Paul, MN. 2005. See video.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 2007. <a href=\"http:\/\/www.psychosynthesisresources.com\/NieuweBestanden\/Seven%20Concepts.pdf\"><em>Assagioli\u2019s Seven Core Concepts for Psychosynthesis Training<\/em>.<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Firman, John &amp; Gila, Ann. 2010. <em>A Psychotherapy of Love: Psychosynthesis in Practice<\/em>. SUNY.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Gila, Ann. <\/strong>2015<em>. Letter to the Editor from Ann Gila<\/em>, Psychosynthesis Quarterly, December issue<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Gila, Ann.<strong> <\/strong>2017<em>. Stay Present and Love Him, <\/em>Psychosynthesis, Palo Alto.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Keen, Sam.<\/strong> 1974. <a href=\"https:\/\/kennethsorensen.dk\/en\/the-golden-mean-of-roberto-assagioli\/\"><em>The Golden Mean of Roberto Assagioli<\/em>,<\/a> Psychology Today.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Miller, Stuart.<\/strong> 1973. <em><a href=\"https:\/\/kennethsorensen.dk\/en\/the-rebirth-of-the-soul-interview-with-roberto-assagioli\/\">The Rebirth of the Soul<\/a><\/em>, Intellectual Digest, August.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Murphy, Michael. <\/strong>2014. <em><a href=\"https:\/\/www.itp-international.org\/sites\/default\/files\/Emergence_of_Evol_Panentheism.pdf\">The Emergence of Evolutionary Panentheism<\/a><\/em> in the <em>anthology Panentheism across the World\u2019s Traditions<\/em> Edited by Loriliai Biernacki and Phillip Clayton, Oxford University Press. Kindle Edition<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Schuller, Michael.<\/strong> 1988. <em><a href=\"https:\/\/www.scribd.com\/document\/431305074\/Psychosynthesis-in-North-America\">Psychosynthesis in North America<\/a><\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Smith Huston,<\/strong> 1976. <em>Forgotten Truth: The common Vision of the World\u2019s Religions<\/em>, Harper San Francisco<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>S\u00f8rensen, Kenneth<\/strong>. 2008.<a href=\"https:\/\/kennethsorensen.dk\/en\/integral-psychosynthesis-a-comparison-of-wilber-and-assagioli\/\">&nbsp;<em>Integral Psychosynthesis<\/em><\/a><em>, a comparison of Wilber and Assagioli<\/em>, <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">S\u00f8rensen, Kenneth. 2016.&nbsp;<em><a href=\"https:\/\/www.amazon.com\/Soul-Psychosynthesis-Seven-Core-Concepts\/dp\/8792252176\">The Soul of Psychosynthesis<\/a><\/em>, Kentaur Publishing<br><br>S\u00f8rensen, Kenneth<em>. 2017. <a href=\"https:\/\/www.amazon.com\/Integral-Meditation-Seven-Ways-Self-Realisation-ebook\/dp\/B074SRSTPB\/\">Integral Meditation<\/a><\/em>, Kentaur Publishing<br><br>S\u00f8rensen, Kenneth. 2017b.&nbsp;<em><a href=\"https:\/\/kennethsorensen.dk\/en\/why-assagioli-put-a-star-in-the-sky\/\">Why Assagioli Put a Star in the Sky<\/a>,<br><\/em><br>S\u00f8rensen, Kenneth. 2017,&nbsp;<em><a href=\"https:\/\/kennethsorensen.dk\/en\/psychosynthesis-and-evolutionary-panentheism\/\">Psychosynthesis and Evolutionary&nbsp;Panentheism<\/a><\/em>, <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">S\u00f8rensen, Kenneth. 2019.&nbsp;<em><a href=\"https:\/\/www.amazon.com\/Seven-Types-Psychosynthesis-Typology-Discover-ebook\/dp\/B07TMRZ8FK\/\">The Seven Types<\/a><\/em>, Kentaur Publishing<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Tolle, Eckhart<\/strong>, 2004, <em>The Power of Now<\/em>, Namaste Publishing<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Versluis, Arthur<\/strong>. 2015. <em>Perennial Philosophy<\/em>. New Cultures Press. Kindle Edition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Wilber, Ken.<\/strong> 1999. The Collected Works of Ken Wilber, Volume Two, Shambhala<br><br>Wilber, Ken. 2001. <em>The Eye of Spirit<\/em>. Shambhala. Kindle Edition.<br><br>Wilber, Ken, 2003. <a href=\"http:\/\/www.kenwilber.com\/Writings\/PDF\/excerptG_KOSMOS_2004.pdf\">Excerpt G: <em>Toward A Comprehensive Theory of Subtle Energies<\/em><\/a><em>,<\/em> <br>Wilber, Ken. 2011. <em>Integral Psychology<\/em>. Shambhala. Kindle Edition.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-css-opacity\"\/>\n","protected":false},"excerpt":{"rendered":"<p>A Comparison of Assagioli\u2019s and Firman &amp; Gila\u2019s definition of Self-realisation By Kenneth S\u00f8rensen, This article is chapter six from my unpublished book: Two Versions of Psychosynthesis: A Comparison of Assagioli and Firman and Gila; which will be published when time is up. Introduction to the online version of the chapter It is 25 years [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":14639,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":"","tve_updated_post":"","tve_custom_css":"","tve_user_custom_css":"","tve_globals":{},"tcb2_ready":0,"tcb_editor_enabled":0,"tve_landing_page":"","_tve_header":"","_tve_footer":""},"categories":[24],"tags":[],"class_list":["post-14633","post","type-post","status-publish","format-standard","has-post-thumbnail","category-introduction-to-psychosynthesis","entry","override","gs-1","gs-odd","gs-even","gs-featured-content-entry"],"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v27.8 (Yoast SEO v27.8) - https:\/\/yoast.com\/product\/yoast-seo-premium-wordpress\/ -->\n<title>What Is Self-Realization? 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