Psychosynthesis is a scientific view and as such is neutral towards the various religious forms and the varying philosophical doctrines. Psychosynthesis does not aim at or attempt to give a metaphysical nor a theological explanation of the great mystery – it leads to the door, but stops there.
By Roberto Assagioli; translated by Kenneth Sørensen
This article is taken from a speech given by Roberto Assagioli at the Fifth International Congress of Psychotherapy in Vienna on August 21, 1961.
In order to place psychosynthesis within the context of current thinking – especially in connection with the new trends – in psychiatry and psychology, it would probably be excellent to offer a confrontation or comparison between psychosynthesis and existential psychotherapy.
I am well aware of the difficulties and limitations associated with such a comparison. As van Dam (16) has stated: “existentialism is a collective name for existentialist schools of thought that differ widely from one another and have few characteristics in common”. But the difficulty can be largely avoided by the fact that I do not intend to include the philosophical and theoretical aspects of existentialism – this is precisely where the representatives differ most – but only those aspects related to psychotherapy.
However, this presentation does not attempt to be exhaustive in any way, it is only indicative and introductory. Let me add that, in a subordinate way, it will also include similarities and differences between psychosynthesis and the other non-existentialist psychotherapeutic methods. Let us first address the similarities:
A. Similarities between psychosynthesis and existential psychotherapy
Most of these are the same as Maslow (12) has so clearly indicated in his writing Remarks on Existentialism and Psychology.
1. The fundamental similarity, or more precisely, identity, is found in the methodology, namely in the method of starting from within, of beginning with the individual’s self and his presence. This means an emphasis on the central importance of the concept of identity and the experience of “identity” – an emphasis also emphasized by Maslow, as well as a group of other American psychologists and psychiatrists such as Allport (1), Goldstein (9), Fromm (8), Moustakas (13), Erikson (6), etc. They represent a trend with which I mainly agree. The same can be said to a large extent of the personalistic psychology of Tournier (15), Baudoin (4), Caruso (5), and the “personal conception” of Herzog-Dürg (10), A. Vetter (17) and in the “person-anthropological” concept of von Gebsattel (18).
2. The concept, or rather the fact, that every individual is in constant development, is growing and continuously actualizes many latent potentials.
3. The central importance of meaning , especially the meaning that each individual gives to life or seeks in life.
4. Recognition of the importance of values, especially the ethical, aesthetic, noetic and religious values so well described by Frankl (7).
5. The fact that every individual is constantly confronted with choices and decisions and the consequences of the responsibilities they entail.
6. The need to achieve a clear understanding of the motives that determine choices and decisions.
7. Recognition of the depth and seriousness of human life, of the concerns of life and the suffering that must necessarily be confronted.
8. The emphasis on the future and its dynamic role in the present .
9. The recognition of the unique individual, Allport’s “idiographic psychology” (1) and therefore the need for what I call a “differential psychosynthesis” that requires a different combination of the many therapeutic techniques in a new method for each patient.
B. Differences between psychosynthesis and existential psychotherapy
I will first make it clear that these are relative and not fundamental, that there is no real contrast. They consist mostly in different emphases and in the inclusion of factors, or aspects and techniques, that are not taken into account or sufficiently considered by other therapies.
It is also permissible to point out that certain differences are greater in relation to some representatives of existential therapy than others. I cannot indicate these differences here and now, but well-informed readers will be able to recognize them easily.
1. Perhaps the most significant point is the emphasis and centrality given to the will in psychosynthesis, as an essential function of the self and as the necessary source or origin of all choices, decisions and commitments. Psychosynthesis therefore includes a careful analysis of the different phases of the will, such as deliberation, motivation, decision, affirmation, persistence and execution . Psychosynthesis makes extensive use of various techniques to awaken, develop, strengthen and direct the will in the right way.
2. Another point of difference with some existentialists concerns the nature of the self and the search for self-identity. In my view, the direct experience of the self, of pure self-consciousness – independent of any “content” in the field of consciousness and of any situation in which the individual may find himself – is a true “phenomenological” experience, an inner reality that can be empirically verified and consciously produced through the use of the right techniques. An examination of the self in its two aspects is contained in chapters one and two: Dynamic Psychology and Psychosynthesis and Self-Realization and Psychological Disturbances ” (in the book: Psychosynthesis).
3. Another difference from certain existentialist trends is the recognition of the positive, creative and joyful experiences that humans can and often have alongside the painful and tragic. These are what Maslow calls “peak experiences” such as: self-realization, fulfillment, achievement, enlightenment, peace and joy. They are phenomenological lived experiences and in psychosynthesis they are actively nurtured and evoked through the use of the right methods.
4. The experience of loneliness is not considered in psychosynthesis as ultimate or essential. It is a phase, a temporary subjective condition. It can and is replaced by and eventually replaced by truly living experiences of interpersonal and interindividual communication, relationships and interaction; through cooperation between individuals and among groups. Even by a “blending” (the word: blending) through intuition, empathy, understanding and identification. This is the comprehensive area of interindividual psychosynthesis, extending from the interpersonal relationship between man and woman to the harmonious integration between individuals and larger groups into the “one humanity.” It can and has been expressed in other words, as the reality and function of love in its many different aspects and in particular in what is called “agape,” altruistic love, “benevolence,” brotherhood, solidarity and sharing: Sorokin (14), Lewis (11) and Fromm (8)
5. The conscious use of a large number of active techniques to:
a. Transformation, sublimation and directing of psychological energies.
b. Strengthening and maturing of weak and undeveloped psychological functions.
c. Activation of superconscious energies and awakening of latent potentials.
6. The conscious and planned reconstruction or re-creation of the personality, through the collaboration and interaction between patient and therapist. The extent and nature of such collaboration varies during the development of the therapeutic process and can be described as three phases, which are not separate but often overlap and blend together. At the beginning the therapist plays a more active role, then the function becomes more and more catalytic; he represents or constitutes a model or symbol and is to some extent introjected by the patient. In the final phase the therapist gradually withdraws and is replaced by the Self, with which the patient establishes a growing connection and “dialogue” and an increasing (but never complete) identification.
The superconscious states are real
May I emphasize the fact that the elements and functions that come from the superconscious, such as aesthetic, ethical, religious experiences, intuition, inspiration, and states of mystical consciousness, are factual , are real in the pragmatic sense ( Wirklich , to use the significant German word), because they are effective ( wirkend ), and produce changes in both the inner and outer worlds. Therefore, they can be subjected to observation and experiment, through the application of the scientific method in ways adapted to their nature: they can also be influenced and applied through psycho-spiritual techniques.
At this point the question arises as to the relationship between this conception of man on the one hand and religion and metaphysics on the other. The answer is that psychosynthesis does not in any way attempt to take over the realm of religion and philosophy. It is a scientific conception and as such is neutral towards the various religious forms and the varying philosophical doctrines, excepting only those which are materialistic and therefore deny the existence of spiritual realities.
Psychosynthesis does not aim or attempt to provide a metaphysical nor a theological explanation of the great mystery – it leads to the door, but stops there.
The psychotherapeutic process in psychosynthesis
In the list of techniques used in psychosynthesis, the different phases of psychosynthetic treatment are indicated. The starting point of the treatment is the awareness of each patient’s unique and existential situation , of the problems it presents and of the paths leading to a solution. This naturally includes a psychoanalytic phase. This is followed by the activation of the latent aspects and functions and the development of the weak ones through the use of the active techniques appropriate to each task. After, or rather while this is being done, a harmonization and integration of the individual’s qualities and functions into a functional whole must be aimed at and actively fostered – this is the central purpose of psychosynthesis. Such harmonization and integration both allows and requires the constructive use and development of all the liberated and activated drives and energies in the personality. This work produces the many problems and tasks that require psychosynthesis in interpersonal relationships and social integration (psychosynthesis between man and woman – between individuals and different groups – between groups – between nations – and all of humanity).
In the actual treatment, all these phases are not handled separately and in succession, but are carried out in a parallel manner. For example, when one initially begins to tackle the central existential problem, one often finds that it includes ethical or religious conflicts, and their treatment must be addressed immediately. In contrast, the analytical examination can be carried out in intervals, as soon as a blockage or resistance is to be eliminated.
A particularly characteristic feature of psychosynthetic treatment is the systematic use of all available active psychological techniques. I emphasize the word “systematic”, which means an application that follows a specific treatment plan and is directed towards clearly foreseen goals. Therefore, it is not just a jumble, as it might seem from a superficial perspective. I will deal with these techniques in greater detail later (in the book Psychosynthesis), but I want to mention a few here that I perceive to be of the greatest importance. The basic one, which helps and makes possible the application of all the others, concerns the awakening and development of the will .
Development of the will in psychosynthesis
The will is strangely not recognized as the central and fundamental function of the ego. It has often been underestimated and considered ineffective in relation to the various drives and the power of imagination, or it has been viewed with suspicion as leading to self-assertion (will to power). But the latter is only a perverted use of the will, while the apparent ineffectiveness of the will is only due to a mistaken and unintelligent use of it. The will is ineffective only when it acts in opposition to imagination and the other psychological functions, while its intelligent and successful use consists in regulating and directing all the other functions towards a consciously chosen and affirmed goal.
The will is not simply “willpower” as is usually assumed. It includes six phases or stages, all of which are necessary for its complete and effective development:
1. Goals, assessment, motivation: 2. Consideration; 3. Choice; 4. Confirmation; 5. Planning; 6. Management of execution.
Each of these aspects of will can be developed and used through the right techniques.
Sublimation of bio-psychic energies
Another psychological method of the greatest individual and social importance is the transmutation and sublimation of the bio-psychic energies, especially the sexual and the combative or aggressive drives. Modern psychology, and especially psychoanalysis, has discovered (or more precisely rediscovered) the transformation which these energies can undergo and which they often undergo spontaneously. Thus a scientific “psychodynamics” is being developed which aims at discovering the laws under which the transformations take place and the techniques which can bring about the desired ones. It offers the means by which the present enormous waste and deplorable misuse of innumerable quantities of sexual, emotional and combative energies can be balanced and these same energies can be directed towards and applied to creative activities and goals. It does not seem an exaggeration to say that such a use can gradually be compared to the use made of the previously neglected or ignored electric power.
Other uses of psychosynthesis
A different, and in a sense opposite, group of procedures are those aimed at awakening, releasing and activating the potent superconscious spiritual energies which have a transforming and regenerating influence on the personality. This release can be compared to the atomic energy latent in matter.
May I briefly mention that although psychosynthesis has been developed and used mainly in therapy, its principles and methods can also be applied in other areas. First of all in psychological hygiene or mental health and in the prevention of neurotic and psychological problems. Second, in the field of education, where the many techniques it employs can have wide and fruitful applications. Furthermore, it can have a special utility in relation to the education of gifted and highly gifted children, because in these children the superconscious functions are spontaneously awakened or awakening and their activity needs to be directed and integrated with the other functions in a certain way. Another major area is the inter-individual (interpersonal) and group relationships, which indeed need to be adapted and harmonized.
Last but not least, psychosynthesis can be applied by the individual himself, where it fosters and accelerates the inner growth and self-actualization that should be the goal of all and that sometimes feels like an imperative calling and a vital existential necessity. Such self-psychosynthesis should be practiced or at least seriously attempted by every therapist, social worker and teacher (including parents). Of course, a didactic psychosynthesis can contribute with great help, therefore it is advisable and I strongly recommend such a didactic training, as is done within psychoanalysis.
This introduction, although very fleeting, may be sufficient to suggest that psychosynthesis has much to offer; but I do not wish to give the impression that it is, or that I consider it, already fully developed or completed in a satisfactory manner. On the contrary, I consider it a child – or at best in puberty – with many aspects still incomplete, but with a great and promising potential for growth.
I would like to make a heartfelt appeal to all therapists, psychologists and educators to actively engage in the necessary work of research, experiment and application. Let us feel and obey the call awakened by the great need for healing the serious diseases that are currently affecting humanity; let us recognize the contribution we can offer to the creation of a new civilization characterized by harmonious integration and cooperation imbued with a spirit of synthesis.
References
1. Allport, G.: Becoming , New Haven, Yale University Press, 1955.
2. Angyal, A.: Foundations of a Science of Personality , Cambridge, Harvard University Press, 1941.
3. Assagioli, R.: Dynamic Psychology and Psychosynthesis . Monograph. New York, Psychosynthesis Research Foundation, 1958.
– Self-Realization and Psychological Disturbances . Monograph. New York, Psychosynthesis Research Foundation, 196l.
4. Baudoin, C.: Decouverte de la Personne , Paris, Presses Universitaires, 1940.
5. Caruso, IA: Psychoanalyse und Synthese der Existenz , Vienna, Seelsorger-Verlag, Herder 1952.
– Bios, Psyche, Person , Freiburg, K. Alber, 1957.
6. Erikson, Erik H.: Childhood and Society , New York, Norton, 1950.
7. Frankl, VE: Theorie und Therapie der Neurosen; Einfuehrung in Logotherapie und Existenzanalyse , Vienna, Urban & Schwarzenberg, 1956. – Arztliche Seelsorge , Vienna, Deuticke, 1952. – The Doctor and the Soul: An Introduction to Logotherapy, New York, Knopf
, 1955 .
8. Fromm, E.: The Sane Society , New York, Rinehart, 1956.
9. Goldstein, K.: The Organism , New York, American Book Co., 1939.
10. Herzog-Durk: Mensch sein als Wagnis , Stuttgart, Klett, 1961.
11. Lewis, CS: The Four Loves , New York, Harcourt Brace, 1960.
12. Maslow, AH: Cognition of Being in the Peak Experiences . Monograph. Waltham, Mass., Deptt. of Psychology, Brandeis University, 1956.
– Remarks on Existentialism and Psychology (Lecture delivered at the American Psychological Association, Cincinnati, 1959). Mimeographed, from Psychosynthesis Research Foundation, New York.
13. Moustakas, C.: (Editor), The Self: Explorations in Personal Growth , New York, Harper, 1956.
14. Sorokin, PA, et al.: Forms and Techniques of Altruistic and Spiritual Growth , Boston, Beacon Press, 1954.
– The Ways and Power of Love , Boston, Beacon Press, 1954.
15. Tournier, P.: Medicine de la Personne , Neuchâtel, Delachaux & Niestle, 1941.
16. van Kaam, A.: The Third Force in European Psychology: Its Expression in a Theory of Psychotherapy . Monograph. New York, Psychosynthesis Research Foundation, 1960.
17. Vetter, A.: Natur und Person , Stuttgart, Klett, 1950.
18. von Gebsattel, EV: Gedanken zu ejner anthropologischen Psychotherapie , in Frankl-von Gebsattel-Schultz Hb.d. Neurosenlehre in Psychotherapie, Vol. III, P.435-588, Munich, Urban Schwarzenberg, 1959.
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