{"id":19152,"date":"2023-04-27T11:15:25","date_gmt":"2023-04-27T10:15:25","guid":{"rendered":"https:\/\/kennethsorensen.dk\/?p=19152"},"modified":"2026-06-01T18:49:32","modified_gmt":"2026-06-01T17:49:32","slug":"exploration-and-conquest-of-the-inner-worlds","status":"publish","type":"post","link":"https:\/\/kennethsorensen.dk\/en\/exploration-and-conquest-of-the-inner-worlds\/","title":{"rendered":"Exploration and Conquest of The Inner Worlds"},"content":{"rendered":"\n

Humanity’s search for ‘something else’ goes inward as much as outward. The expansion of consciousness, Assagioli argues, can move in three directions: downward, horizontally, or upward toward the Self.<\/span><\/span><\/h2>\n\n\n\n
\"\"<\/a><\/figure>\n\n\n\n

<\/p>\n\n\n\n

By Roberto Assagioli<\/strong>
Lecture I, 12 February 1972
Published in La Cultura Nel Mondo<\/em>, Anno XXVI, Maggio\u2013Agosto 1972, No. 3-4, pp. 11-20
Doc. #23481, Assagioli Archive, Florence [1]<\/span><\/span><\/a>
Original title: Espansioni della Coscienza: Conquista ed Esplorazioine dei Mondi Interni<\/em>
Translated and edited with notes by Jan Kuniholm [2]<\/span><\/span><\/a><\/p>\n\n\n\n

Editorial Note<\/strong>
The abstract and contextual subtitle in this online edition have been added by the editor, Kenneth S\u00f8rensen, to support readability, navigation, and archival consistency. The original wording has not been altered.
This is the first lecture of a course on the expansion of consciousness, delivered at the Istituto di Psicosintesi in Florence in 1972. It provides an overview; subsequent lectures develop individual themes. An appendix on the Scientific Way, derived from the typed manuscript, is included at the end of the page.<\/p>\n\n\n\n

\n\n\n\n

Abstract<\/h4>\n\n\n\n

In this lecture, Roberto Assagioli opens a course on the inner worlds by mapping the human search for expanded consciousness in 1972. He identifies three directions in which consciousness can expand: downward into the lower unconscious, horizontally through identification with others and with nature, and upward toward the superconscious and transpersonal Self. He then develops the upward direction in detail, examining both the spontaneous descent of superconscious content (inspiration, intuition) and the active methods of elevation (guided imagery, free drawing, Raja Yoga, the Seven Ways). He surveys the effects of consciousness expansion, from the dangers of ego inflation to the gifts of peak experience and lasting creativity, and closes with the psychosynthetic tasks that follow: understanding, assimilation, and service.<\/p>\n\n\n\n

\n\n\n\n

At present, humanity is in a state of serious collective and individual crisis: there is a general sense of dissatisfaction, of discontent with ordinary life; there is a search for something different, for \u201csomething else.\u201d There is no need for me to insist on this, as it is well-known and is continuously unfolding before our eyes. This search for something else, this rebellion against ordinary life happens in two ways, and in both cases it tends towards and leads to the <\/span><\/span>expansion of consciousness<\/span><\/span><\/em> :<\/span><\/span><\/p>\n\n\n\n

The first<\/span><\/span><\/em> leads to the growth of knowledge of the outside world and, above all, to the exploration, conquest and domination of space, by aviation and space flight. In parallel with these are the activities to master and use all the forces of nature, up to the powerful subatomic energy.<\/span><\/span><\/p>\n\n\n\n

The second way<\/span><\/span><\/em> for the expansion of consciousness is that of knowledge of the <\/span><\/span>inner world<\/span><\/span><\/em> , indeed of the inner worlds. Hence, the growing interest in psychology and (especially the exploration of the unconscious), investigations into the nature of psychological energies, the laws that govern them, and their use and (frequent!) misuse.<\/span><\/span><\/p>\n\n\n\n

Therefore, we thought it appropriate to hold a Course of Lectures on this subject, proposing to make some necessary clarifications; to take stock of the present state; to show the directions and developments taking place; to indicate the ways that can be followed, and the techniques to be used. Today I will give an overview and outline a program. In the following lectures the various themes will be developed in a more specific way.<\/span><\/span><\/p>\n\n\n\n

Enlargements of consciousness can occur in three directions: 1. <\/span><\/span>Downward<\/span><\/span><\/em> ; 2. <\/span><\/span>Horizontally<\/span><\/span><\/em> ; 3. <\/span><\/span>Upwards<\/span><\/span><\/em> .<\/span><\/span><\/p>\n\n\n\n

    \n
  1. In the <\/span><\/span>downward direction<\/span><\/span><\/em> there is an inclination to explore the lower unconscious, or to allow it to emerge into the field of consciousness. This is the task of “depth psychology,” and particularly of psychoanalysis. <\/span><\/span>[3]<\/span><\/span><\/a> This is done, and can be useful for practical, therapeutic or educational reasons. However, there is also the attraction to the lower regions; there is the \u201cfascination with horror,\u201d the fascination exerted by the primitive and instinctive aspects of human nature. This is clearly revealed in the interest and spread of writings, films, and shows dealing with topics of violence and morbid states. Here, unfortunately, a vicious circle is formed; that is, interest turned downward is nurtured, indeed exacerbated, by those who, for motives of economic interest, out of thirst for profit, cultivate these tastes and offer ever worse readings and shows. The depiction of horror is also found in many paintings and drawings by modern artists. <\/span><\/span>[4]<\/span><\/span><\/a><\/li>\n\n\n\n
  2. Another direction in which consciousness tends to expand is its participation and identification with other beings, with nature, with things, which can be called <\/span><\/span>horizontal<\/span><\/span><\/em> . This is the tendency to escape one’s personal self-consciousness and immerse oneself in the collective consciousness. Let us remember that collective consciousness <\/span><\/span>preceded<\/span><\/span><\/em> individual self-consciousness; we find it in primitives, children and \u2014 to a lesser degree \u2014 in various human groups: the social, military, professional classes with which the individual identifies. The best aspects of this horizontal broadening of consciousness are identification with nature in its various aspects, and with cosmic life in general; a sense of participation in life and universal becoming.<\/span><\/span><\/li>\n\n\n\n
  3. The third direction is <\/span><\/span>upwards<\/span><\/span><\/em> , towards the levels of the superconscious and trans-personal levels. This broadening of consciousness can take place in two different ways; <\/span><\/span>the first<\/span><\/span><\/em> by raising the center of consciousness, the \u201cI\u201d or self, towards those levels; <\/span><\/span>the second<\/span><\/span><\/em> by opening it to the influence of energies from the higher levels. Thus an increasing interaction takes place between the conscious “I” or self and the superconscious levels. Its highest aspect is contact with the transpersonal Self. Recall that the conscious “I” or self is a “reflection” of the Self, and thus is essentially of the same nature, however attenuated and “colored” by the contents of the middle level of personality. When through certain exercises (especially that of disidentification) one succeeds in eliminating those contents, the conscious “I” or self tends to rise back towards its origin. <\/span><\/span>[5]<\/span><\/span><\/a><\/li>\n<\/ol>\n\n\n\n

    The differences between these three directions of consciousness expansion are often not recognized and there is still much confusion about them. Today I will limit myself to this suggestion about the three directions, but in the future I will mainly talk about the upward direction, the relationship with the transpersonal levels, with the superconscious, and especially about the receptive mode; that is, the descent \u2014 which is sometimes a real irruption \u2014 of the superconscious contents at the level where the conscious “I” or self is ordinarily found. <\/span><\/span>[6]<\/span><\/span><\/a><\/p>\n\n\n\n

    This descent can take place in two ways: <\/span><\/span>spontaneous or provoked<\/span><\/span><\/em> . The best known type of the spontaneous one is <\/span><\/span>inspiration<\/span><\/span><\/em> . I discussed this extensively in the lecture given here in 1969 on \u201cArtistic Creation and the Superconscious.\u201d Superconscious contents may enter consciousness in very different degrees: they may be almost formless, in a raw state, or partially elaborated; or in other cases already well structured, in final or nearly final form. This often happens in musical inspiration: a typical example is Mozart, whose compositions came to his consciousness complete, needing no elaboration. When, on the other hand, the material arrives in its raw state, it is often expressed verbally in a strange style that does not respect rules of syntax or grammar: a typical example of this is surrealist literature. But this literature comes from different levels of the unconscious, including the lower one.<\/span><\/span><\/p>\n\n\n\n

    The simplest mode of descent from the superconscious occurs in the form of <\/span><\/span>intuition<\/span><\/span><\/em> . It can be compared to a flash of light that illuminates the waking consciousness, momentarily or for a longer or shorter time. Insights can be received in all fields, including the philosophical and scientific. I will quote a beautiful expression by Einstein about intuition. He says, “Inductive physics asks questions, which deductive physics cannot answer. Only intuition, similar to the relationship established between lovers, is capable of enabling knowledge beyond all logical value.”<\/span><\/span><\/p>\n\n\n\n

    But in general, great artists, writers and poets then worked on the material that surfaced or descended in their consciousness, consciously processing it. A typical example is that of Dante. Responding to Bonagiunta, he made it clear that he was inspired:<\/span><\/span><\/p>\n\n\n\n

    And I: \u201cWhen Love inspires me with delight,<\/span><\/span><\/p>\n\n\n\n

    or pain, or longing, I take careful note<\/span><\/span><\/p>\n\n\n\n

    and as he dictates in my soul, I write. <\/span><\/span>[7]<\/span><\/span><\/a><\/p>\n\n\n\n

    His appeals to the Muses in the Divine Comedy are actually symbolic appeals to the superconscious and the spiritual Self. However, afterwards, he consciously constrained this inspired material within a set format, the rhymed tercets of the Divine Comedy, and the number of cantos in each of the three canticles. He makes this clear at the end of Purgatorio:<\/span><\/span><\/p>\n\n\n\n

    Reader, had I the space to write at will,<\/span><\/span><\/p>\n\n\n\n

    I should, if only briefly, sing a praise<\/span><\/span><\/p>\n\n\n\n

    of that sweet draught. Would I were drinking still!<\/span><\/span><\/p>\n\n\n\n

    But I have filled all the pages planned<\/span><\/span><\/p>\n\n\n\n

    for this, my second, canticle, and Art<\/span><\/span><\/p>\n\n\n\n

    pulls at its iron bit with iron hand. <\/span><\/span>[8]<\/span><\/span><\/a><\/p>\n\n\n\n

    There are various methods to actively promote or foster the descent of transpersonal elements into waking consciousness.<\/span><\/span><\/p>\n\n\n\n

    One of the simplest, but which is very effective, is <\/span><\/span>free drawing<\/span><\/span><\/em> . The unconscious expresses itself mainly through symbols, and drawing is a direct method of representing these symbols. Recall that the earliest writing was ideographic, by means of concrete images. (These are still found in the ideograms of Chinese writing). The alphabet could be called a kind of shorthand, of simplifying ideograms into letters. Free drawing often gives surprising results, real “messages” from the superconscious. A proof of their origin is the fact that not infrequently the waking consciousness of the sketcher does not understand their meaning. It takes an expert in these psychological processes to interpret them and reveal it to the subject, and generally the subject [then] recognizes the rightness of the interpretation; he realizes that it is so but on his own he would not have arrived at it.<\/span><\/span><\/p>\n\n\n\n

    Another method is <\/span><\/span>writing<\/span><\/span><\/em> . This seems a simple, obvious thing, presenting no great problems, but in fact it is a varied and complex psychological process. Many times it happens that one begins to write something one had already thought of; but then gradually new ideas come: the thread, the current of thought takes unexpected directions, and something comes out that amazes the writer. It can be said that in such cases the unconscious “takes over” and itself begins to write! A very conscious writer and psychologist, Herman Keyserling, describes this fact thus, “I generally do not write because I know, but for the purpose of learning, elevating subconscious knowledge into the field of conscious vision.”<\/span><\/span><\/p>\n\n\n\n

    Here, however, a warning, a caution, is needed. One can shift from various degrees of this sort of collaboration, between the conscious and the unconscious, to a state of “automatic” writing, in which the conscious self participates only minimally or not at all, falling into a state of trance or hypnosis, while the hand writes. This has drawbacks, even real dangers: it is opening a door, and one does not know what may enter. A large amount of material has been obtained by automatic writing, and their value is very diverse. There are some that have literary value, long novels. There are, sometimes, elevated instructions of a spiritual character or useful warnings; but in most cases the quality of automatic writings is poor: it is clearly the lower unconscious that “takes over.”<\/span><\/span><\/p>\n\n\n\n

    Here the question arises whether the origin of these manifestations cannot also be extra-personal; that is, coming from sources or centers other than the personality of the writer. This is a very obscure and complex field, which I cannot deal with on this occasion. I will only say that the existence of sources other than the unconscious cannot be ruled out, partly because of the fact that the personal unconscious at all levels is in continuous interaction with the collective unconscious (by what I would call \u201cpsycho-osmosis\u201d). So it is very difficult to say whether this is something strictly individual or whether certain influences come from the collective unconscious. Again, this happens at all levels: from the lowest to the highest. Therefore, great caution must be exercised. In any case, the provenance, the origin of the messages, has nothing to do with their intrinsic value.<\/span><\/span><\/p>\n\n\n\n

    The other mode of higher transcendence is that of active exploration of the superconscious levels; that is, voluntary <\/span><\/span>elevation<\/span><\/span><\/em> of the conscious “I” or self to ever higher levels. There are various methods of encouraging or producing these elevations of consciousness: prayer, meditation, and various special exercises. I will only say that in all the various modes and stages of consciousness elevation, the <\/span><\/span>use of the will<\/span><\/span><\/em> is necessary. The will is needed to remove obstacles; to maintain the state of receptivity; it is needed as a propellant for ever higher elevation and to stabilize consciousness at higher levels; and finally to direct and use the energies released.<\/span><\/span><\/p>\n\n\n\n

    Among the specific exercises are those of Raja Yoga. The ascent is aided by the use of <\/span><\/span>anagogic<\/span><\/span><\/em> symbols; eg, that of internal mountaineering. An easy and very productive method is that of <\/span><\/span>\u201cguided imagery<\/span><\/span><\/em> .\u201d By this expression, I mean to speak of Desoille’s <\/span><\/span>\u201cr\u00eave \u00e9veill\u00e9<\/span><\/span><\/em> \u201d <\/span><\/span>[9]<\/span><\/span><\/a> and its various developments and modifications, such as Leuner’s \u201cGuided Affective Imagery\u201d (GAI); <\/span><\/span>[10]<\/span><\/span><\/a> the various forms of <\/span><\/span>onirotherapy<\/span><\/span><\/em> described by Virel and Fr\u00e9tigny; <\/span><\/span>[11]<\/span><\/span><\/a> those used by Robert Gerard; <\/span><\/span>[12]<\/span><\/span><\/a> etc. Through guided imagery, rich symbolic material often emerges, and this can produce great expansions of consciousness in subjects when the material is well interpreted by those leading the exercise. Giorgio Fresia will talk about this method in the next lecture [at this Institute] to be given on Feb. 26.<\/span><\/span><\/p>\n\n\n\n

    One of the most important themes is that of the <\/span><\/span>elimination of obstacles<\/span><\/span><\/em> . These can be likened to “weights” or to ballast that prevent the ascent of consciousness; or to “ropes,” symbolic of attachments to the ordinary contents of the personality that hinder ascent. <\/span><\/span>[13]<\/span><\/span><\/a> Such obstacles may be physical in nature; or emotional; imaginative; mental; “volitional;” or environmental.<\/span><\/span><\/p>\n\n\n\n

    Especially important are obstacles of a <\/span><\/span>voluntary<\/span><\/span><\/em> nature. Often, the conscious “I” or self <\/span><\/span>does not want<\/span><\/span><\/em> to launch itself upward; it resists. It is afraid of the unknown, of the heights it has glimpsed. This has been felicitously called <\/span><\/span>“<\/span><\/span><\/em> The Repression of the Sublime” by Dr. Frank Haronian and is described by him in an article with this title. <\/span><\/span>[14]<\/span><\/span><\/a> Not infrequently this reaction may be due to the feeling that certain spiritual realizations are too challenging, and present demands which the egoistic, self-centered \u201cI\u201d or self avoids. Thus a real struggle takes place between the personal “I” or self and the spiritual Self. This has been effectively described by various mystics, and in particularly dramatic ways by St. Paul and St. Augustine.<\/span><\/span><\/p>\n\n\n\n

    Very often there are strong obstacles due to the <\/span><\/span>environment \u2014<\/span><\/span><\/em> both the most direct environment, consisting of the family, and the social and general environment. We are immersed in a heavy and dense, agitated, oppressive psychic atmosphere, which can be called a real psychic <\/span><\/span>smog<\/span><\/span><\/em> . One should not make excuses for this fact, however. There is a tendency in many to place <\/span><\/span>all<\/span><\/span><\/em> the blame on social structures, on the present materialistic way of life, and to say that it makes spiritual realization impossible. But this is not right. One <\/span><\/span>can<\/span><\/span><\/em> rise above these obstacles. Here above all the irreplaceable function of the will is revealed. It is necessary not to blame external influences entirely \u2014 but to resist them and, rather than fighting them directly, to protect oneself and <\/span><\/span>rise<\/span><\/span><\/em> .<\/span><\/span><\/p>\n\n\n\n

    The ways to expand consciousness upwards are very different according to various psychological types and individual constitutions. Seven main ways can be pointed out. <\/span><\/span>[15]<\/span><\/span><\/a> I will say at the outset that these ways are not separate, and in fact often overlap to some extent, and that an individual may follow more than one of these ways at the same time. But the fact remains that they are different from each other, and that, at first, for the sake of clarity, one must describe and get to know them separately, and only then moving on to their possible combinations.<\/span><\/span><\/p>\n\n\n\n

    They are:<\/span><\/span><\/p>\n\n\n\n

      \n
    1. The Scientific Way<\/span><\/span><\/li>\n\n\n\n
    2. The Illuminating Way<\/span><\/span><\/li>\n\n\n\n
    3. The Ethical-Regenerative Way<\/span><\/span><\/li>\n\n\n\n
    4. The Aesthetic Way<\/span><\/span><\/li>\n\n\n\n
    5. The Mystical Way<\/span><\/span><\/li>\n\n\n\n
    6. The Heroic Way<\/span><\/span><\/li>\n\n\n\n
    7. The Ritual Way<\/span><\/span><\/li>\n<\/ol>\n\n\n\n

      (A brief exposition of the Scientific Way is attached to this article as an appendix).<\/span><\/span><\/p>\n\n\n\n

      Let us now consider the <\/span><\/span>effects<\/span><\/span><\/em> that expansions of consciousness have on personality. It is good to keep in mind that these effects can be harmful, and that this is also true of upward expansions of consciousness. In fact, the sometimes sudden and even violent irruptions of the contents of the unconscious into an inadequately prepared and grounded consciousness can produce exaltations: the personality feels filled with new powers, and becomes aware of the higher potentials inherent in the superconscious and the Self. The realization of a Self essentially of the same nature as the Supreme Reality, something divine, can give a sense of exaltation to the personality, which deludes itself into thinking that <\/span><\/span>it is itself<\/span><\/span><\/em> already on the higher level \u2014 before the necessary long process of transmutation and regeneration, which it has perceived, of which it has become aware in the monument of enlightenment. An extreme expression of this exaltation is the statement, \u201cI am God.\u201d Such a fundamental delusion and error can be regarded as a confusion between what is <\/span><\/span>potential<\/span><\/span><\/em> and what is <\/span><\/span>actual<\/span><\/span><\/em> . It would be as if an acorn, having the intuition of what it will be able to become \u2014 that is, a great oak tree \u2014 were to say, \u201cI <\/span><\/span>am<\/span><\/span><\/em> an oak tree.\u201d Potentially, it has in itself all that is necessary to become one, but presently it is not, for the whole long process of sprouting, developing, and assimilating elements from the earth, water, air and sun is needed. So it is with the human being who, having had a vivid awareness of what he may become, of what is <\/span><\/span>latent<\/span><\/span><\/em> in him, must then \u2014 returning, as is inevitable, to the level of ordinary consciousness \u2014 realize the whole long, complex and even painful work of moving from the potential to the actual, and putting those potentials into operation. Other negative effects are excessive nervous and psychic tension produced by the bursting energies and the conflicts that arise between the middle and lower contents, both conscious and unconscious, and the new energies.<\/span><\/span><\/p>\n\n\n\n

      But more important are the positive effects that expansions of consciousness in the higher direction generally have. These can be divided into temporary effects and more or less lasting effects. The temporary effects are what taken together may be called “ecstatic states:” vivid illuminations, communions with the larger Reality, contemplation of what exists in the higher worlds; horizontal expansions in the cosmic sense. They are accompanied by joy, by a sense of empowerment, love, inclusion, and increased understanding; they arouse impulses of dedication and consecration to the higher Reality or Being with which one has come in contact. From the point of view of the will there is a merging, a unification of the personal will with the transpersonal will.<\/span><\/span><\/p>\n\n\n\n

      But these states are temporary, and not infrequently they are followed by not only a descent to the ordinary level, but also by negative states of consciousness. This is very distressing and arouses intense nostalgia for those beautiful and joyful states of consciousness. All this prompts one to try to repeat those experiences, which are appropriately and effectively called “peak experiences” by Maslow. But they are like a flight made in an airplane to the top of a mountain. The airplane cannot stop there, and it returns to the plain. However, the repetition of these flights, and the gradual broadening of waking consciousness and contact with higher contents causes the <\/span><\/span>overall level<\/span><\/span><\/em> of the personality to gradually rise. The personality is able to remain for longer and longer periods in what a modern Indian, Dr. Asrani, who had similar experiences and described them, calls “the plateaus” \u2014 an expression taken up and developed by Maslow. <\/span><\/span>[16]<\/span><\/span><\/a><\/p>\n\n\n\n

      Then there are effects that could be called <\/span><\/span>active<\/span><\/span><\/em> , or extroverted; they can be summed up in the word \u201ccreativity.\u201d This can be artistic, poetic, literary, or even scientific and philosophical, with the various means of expression that human beings have.<\/span><\/span><\/p>\n\n\n\n

      Let us see, now, what the <\/span><\/span>psychosynthetic tasks<\/span><\/span><\/em> are; that is, what the personality, the conscious “I” or self can and should do after the enlargements and expansions of consciousness. They can be thus briefly summarized:<\/span><\/span><\/p>\n\n\n\n

        \n
      1. Understanding and right interpretation<\/span><\/span><\/em> of what happened, thus avoiding exaltations and “inflation” of the ego, and interpreting what happened in the right way. To do this one greatly benefits from knowledge of the experiences of others, the study of the lives and writings of the “host of witnesses” who achieved the expansion of consciousness.<\/span><\/span><\/li>\n\n\n\n
      2. Assimilation<\/span><\/span><\/em> ; that is, integration into the conscious personality of the new contents that have come to enrich it, but also to complicate it. This assimilation must lead to a balancing between elements of all natures and levels: to <\/span><\/span>individual psychosynthesis<\/span><\/span><\/em> . To achieve this integration and synthesis, and also for the utilization of the energies that have flowed in, we need:<\/span><\/span><\/li>\n<\/ol>\n\n\n\n

           a. The <\/span><\/span>disintegration<\/span><\/span><\/em> of the complexes, of the pre-existing formations;<\/span><\/span><\/p>\n\n\n\n

           b. The <\/span><\/span>transmutation and transformation<\/span><\/span><\/em> of the lower energies. A <\/span><\/span>regeneration<\/span><\/span><\/em> of the whole personality.<\/span><\/span><\/p>\n\n\n\n