An in-depth article on the psychosynthesis view of humanity, dealing with our relationship to ourselves, other people, society, and universal life. It provides a number of precise definitions of our inner conscious life and how we achieve higher consciousness.
By Douglas Russell, MSW Translated by Kenneth Sørensen.
This article, together with the previous article Psychosynthesis and Western Psychology, was originally published in Psychosynthesis Digest, Spring/Summer 1982.
Please note that this article contains technical terms that may be difficult to understand, but they will often be explained in the psychological dictionary. Look for a green link with (?), this is an entry to an explanation.
Douglas Russell , MSW, has been a co-creator and instructor of psychosynthesis training courses for over ten years (written in 1982) since the early 1970s. He has also worked as a psychotherapist and consultant in private practice and as a medical social worker in the traditional health care system. In the 1980s, his focus on psychosynthesis shifted from teaching to publishing. He has written several articles on psychosynthesis theories, produced an audio tape on disidentification, published five issues of Psychosynthesis Digest, and is the co-author of three books.
He no longer practices psychosynthesis professionally. He currently works part-time as a social worker in the emergency room at UCLA Medical Center and designs MS Access Databases. He continues to apply the principles of psychosynthesis in his life and work, with its emphasis on being both grounded and spiritual, idealistic and practical, and directed towards the good work that creates evolution towards higher values and consciousness.
You can contact Doug at the following email: [email protected]
1. Introduction
Since the practical application of psychosynthesis is described by other authors, in this article I will focus on the abstract and theoretical in order to bring to the fore a perspective that is the context in which the techniques are used. The word psychosynthesis is often used in two different ways. In the broad sense, it is a name for the syntropy of nature, which means a tendency to develop towards ever larger inclusive and highly organized wholes. In that sense, psychosynthesis is a process, a trace and a goal, and by reducing it to definitions or theories; one delimits, limits and distorts what is in reality a living process and one of the mysteries of the universe. On the other hand, “psychosynthesis”, in the narrow sense of the word, suggests a special form of transpersonal psychology. In that form, it must be expressed in hypothetical and postulating concepts that can be tested through scientific methods.
This article is written as a reference work for theory building and a synthesis of knowledge about psychosynthesis as a scientific psychology. My intention is to produce a detailed statement in the language and metaphors often used in psychosynthesis literature and training programs. I see this as a step towards outlining already existing assumptions, models, theories and hypotheses that lead towards a coherent theory of psychosynthesis.
The basic assumptions of psychosynthesis are presented here through a treatment of seven basic concepts: synthesis, personality, evolution, energy, higher consciousness, the Self, the will. Each concept is a detailed series of connections and ideas. All seven are intertwined in psychosynthesis, so that explaining one of them involves mentioning several others. Although each section of the article can stand alone, a complete picture of each concept emerges only when all seven are studied together.
2. Synthesis
The word “synthesis” comes from the Greek root “to join together”. “Synthesis” is to join different parts so that they form a coherent whole. Psychosynthesis, in its theory, joins together different aspects of Western psychology with mystical and religious views. Psychosynthesis combines in its methods, techniques from psychotherapy, education and spiritual disciplines. Its goal is to contribute to a psychological synthesis.
When there is a true synthesis, the result is something completely new. In chemistry, for example, both oxygen and hydrogen manifest as a gas when alone, while their combination can produce liquid water. The fusion of different elements can also unleash overwhelming potentials, as evidenced by certain nuclear reactions.
2a. Individual and group synthesis
As for individuals, individual psychosynthesis begins with the resolution of internal conflicts and the combination of different personal elements, leading towards a form of wholeness and harmony. When this personal integration is realized, a deeper synthesis becomes possible in which the ordinary personality is fused with extraordinary human qualities and abilities, so that a transformation occurs internally as well as in social relationships. In this process, limitations are transcended and a new experience of identity emerges – new depths of power, love and creativity are contacted and expressed in everyday life.
In human relationships, the synthesis between two people in a friendship, partnership, or marriage can generate new possibilities far beyond the capacity of the two individuals individually. In some cultures, it is believed that the deep relationship between two individuals creates a third being, which has its own characteristics added to those of the two individuals. Both partners are thus enriched by their unity as individuals and separation is transcended.
A form of synthesis can also be observed in groups. Sometimes a team functions so well that it becomes more than a collection of individuals. The team seems to act as one entity, with its many facets perfectly connected to the whole. Many groups assume a collective identity. A given organization or nation has qualities and characteristics that affect all of its individual members.
2b. Planetary synthesis
Psychosynthesis also recognizes a potential for the synthesis of humanity as a whole. Great ideals or principles could be applied to all human behavior to realize planetary cooperation and harmony. Such ideals and norms have been presented by many spiritual traditions and in such political documents as the Magna Carta, the Bill of Rights, and the Atlantic Charter. These teachings and these documents embody principles which, if followed, could lead to an era of goodwill, peace, and disarmament.
There are many clear signs of a beginning of world-wide synthesis when one considers the developments of the 20th century. The formation of the United States is a step on the way to a synthesis on the political level. The rapid proliferation of international scientific conferences demonstrates that there is a world community of thinkers and researchers who wish to combine their efforts. There are more cultural exchange programs than ever before, and a great deal of foreign travel activity that mixes people from different countries. There are more summit conferences, a European Union, and the recognition of a large group of countries with common concerns—the Third World. Universities offer more and more interdisciplinary studies, and fields that were once separate are now seen as connected.
Psychosynthesis aims to nurture this synthesis in individuals, couples and groups that in turn contribute to creating the synthesis of humanity. Psychosynthesis promotes synergy where people come together and generate ideas and projects that unleash incredible powers. Synthesis creates fusion and the birth of new wholes. Psychosynthesis believes that the potential for positive change on our planet is enormous when many individuals unite their spirit of cooperation to strive towards common goals.
Many people are already attuned to the spirit of peace and the synthesis of power. They choose to participate consciously in the greater whole. They identify themselves as global citizens, members of the human family. These people have already achieved a certain measure of synthesis towards the necessary interpersonal psychosynthesis. They have learned to transcend the inner fragmentation, the feeling of alienation and the effects of the intense stimulation we are exposed to in our cities.
Psychosynthesis is one of the means to move forward towards inner harmony. With a sense of wholeness within, individuals can draw on inner resources to support their responsibilities and affirm the higher values that lead to both group and planetary synthesis.
2 c. Unity in diversity
From a synthetic perspective, all polarities can be seen as potentially harmonious – as interconnected and complementary rather than necessarily contradictory and conflicting. There is a shift from an either/or attitude towards a both/and attitude. On the global level, for example, there are signs of an emerging diversity of mixed viewpoints, including aspects from East and West; North and South; First, Second and Third Worlds. This creates the possibility of a global economy that combines the best features of capitalism and communism.
As individuals become more integrated as personalities, transpersonal qualities can emerge from the higher unconscious. In other words, when we are not in conflict and fragmentation, our deepest human tendencies can emerge. It is by combining our everyday personality with the higher potentials that true individual synthesis occurs. It involves more than the elevation or reorganization of various personal elements. When one creates a synthesis in the personality with inner talents, higher qualities, or transhuman abilities, it creates a profound change in identity. This kind of change goes beyond an inner adjustment: it changes our world.
3. The personality
Within psychosynthesis, the personal aspect of individuality is viewed as connected to a whole network of other sub-personalities, and it has the opportunity to transcend its limitations by contacting and expressing higher human qualities and abilities. The personality experiences separation, division and changeability. There is a sense of individual identity and different roles to be played and a range of actions, thoughts and feelings every day. The personality is thus a multifaceted dynamic being with a potential to grow throughout life.
The growth process can be seen as a series of awakenings. New realizations require a reorganization of the various elements of the personality to accommodate the greater self-understanding. New ways of experiencing and expressing oneself, and new degrees of mastery become apparent as life progresses. The goal of personal psychosynthesis is to bring about growth and integrate the personality by coordinating different personality elements, resolving inner conflicts, and creating a sense of ease and harmony. There is also the discovery that with each integration the personality has the potential to transcend itself once more by temporarily disintegrating itself on the way to a more inclusive and coherent sense of wholeness.
Personality can be viewed from several perspectives, each of which is explored below. These include the personality’s: (1) conscious and unconscious elements; (2) various functions; (3) multiple sub-elements and sub-personalities; and (4) three-fold structure of body, emotions, and mind with an integrating center and a connection to higher consciousness.
3a. Conscious and unconscious elements
Roberto Assagioli’s oval diagram
One way to conceptualize personality is to note that it is influenced by conscious and unconscious factors. Assagioli’s oval diagram shows these factors and includes both personal and transpersonal dimensions.
The dot in the center of the inner circle represents the personal self and I, the coordinating/integrating personality center. The circle represents the personal reality at a given time – here we are aware of the information coming in via the senses and the momentary feelings and thoughts.
Just outside the circle are the personality elements that are momentarily forgotten, but which can be easily brought to consciousness. Recent memory impressions and abilities that are not currently in use have their place here, in the central unconscious.
That the upper and lower ends of the oval are individual aspects that are repressed by the individual. The lower unconscious contains elements of the personal history: various instincts, tendencies and complexes. In the higher unconscious are the individual talents and potentials which, if glimpsed by the personality, reveal inner strengths and future visions that can inspire the individual to face difficulties and barriers on the path to growth.
At the top of the oval is the shining point symbolizing the Higher Self, which is the center of the higher consciousness, which is perceived as the inner source of our drive towards growth and self-realization. The personality achieves new stages of integration by bringing unconscious elements into the field of consciousness, where they can be integrated into an expanded consciousness.
3b. Psychological functions
Another way to look at personality is to see it as a series of different functions. Assagioli expressed it in a diagram in the book: The Act of Will:
Roberto Assagioli’s star chart
He believed that the will was the function closest to the self – the energy the self used to regulate and direct all other functions. The executive and synthesizing abilities, discussed by ego psychologists and called ego functions, are seen in psychosynthesis as functions of the self.
By working consciously and systematically to develop a reconstruction of the personality, the individual can access the functions that are necessary for the purpose at the time and thus actively develop any function that may be weak. All people have the basic functions, although most individuals have a natural tendency to emphasize some more than others.
3c. Subpersonalities
A third way to view personality is through the notion of subpersonalities or “part-selves” (Vargiu, 1974). The idea of subpersonalities is a way of conceptualizing how we shift from one identification to another throughout life. In a single day, we may play and move through the roles of “victim,” “critic,” “slacker,” “striver,” “lover,” “fearful child,” etc. A subpersonality functions mechanically. It is like playing a tape and acting out a routine; or, in psychoanalytic terms, a “compulsive pattern of repetition.” Although a subpersonality is only a part of the personality, we can become completely identified with it, emphasizing its needs and perspectives above all else. Subpersonalities often act out unconscious motives at the expense of the personality as a whole. The concept
of subpersonalities is especially useful in dealing with an automatic reaction pattern or in resolving internal conflicts. By recognizing and naming the sub-personalities, dis-identifying from them, and engaging in dialogue with them, the underlying needs and higher qualities can become apparent. Their distorted behaviors can be transformed and their energies released for the benefit of the whole person.
3d. Body, emotions and mind
A fourth important way to conceptualize personality is by recognizing it as a tripartite structure with body, emotions, and the thinking mind, and with an integrating center—the Self. These three aspects are considered as tools for obtaining information about the surrounding world, and they are tools of knowledge. They are also means of expressing ourselves and sharing our inner world with others.
The goal of personal psychosynthesis is to integrate and harmonize the three aspects by recognizing conflicts and separate parts of the personality and working towards their healing. A classic split that occurs in our culture is between mind and body, where we overvalue the mind and ignore the needs of the body, leading to stress and illness. Another typical split is between mind and emotions, as evidenced by the traditional male/female perception. The stereotype is: “men are rational and women are emotional”. Within psychosynthesis there is a recognition that every personality, regardless of whether it has a male or female body, has a mental and emotional aspect. Both aspects must function effectively for any human being to become whole. For most people, one of the three personality aspects is more emphasized than the other two. Dancers and athletes may emphasize the physical, while scientists and technicians often prefer the mental. This tendency to favor a particular aspect of the psyche was recognized by Jung in his classification of the four basic types: Sensing, Feeling, Thinking, and Intuition. (Jung, 1976)
The values and perceptions of the different types can differ significantly. Imagine three people observing a brand new train passing by and each expressing their reactions. The physical type might say, “That train was huge and moving so fast that I felt the ground beneath my feet shake!” The emotional type might say, “I felt great excitement and a sense of awe as the train passed!” The mental type might say, “As the train passed, I thought about how far humanity has come in technological development in the last hundred years!” Each of the three observed the same physical phenomenon, but had very different inner experiences.
This view of types can explain the communication problems and misunderstandings that arise between individuals and groups. Thinking types can be critical of emotional expressions and focus on the irrational and illogical way the other person speaks. Feeling types can be critical of the mental type and characterize the person as lacking in “feeling” and warmth and empathy. Interpersonal difficulties can be eased when each type can appreciate the other’s perceptive abilities and the value of alternative ways of knowing. Psychosynthesis uses typologies to understand and appreciate that individuals inhabit different worlds even though they live side by side. But psychosynthesis is also aware of the danger of labeling and categorizing a given person and thereby losing a sense of each individual’s unique characteristics. This was a danger that Maslow worried about.
3e. The center of personality
A recurring theme in this section on personality is the idea of the central identity: the “I,” which directs the various personality tools and functions. Just as a car can be driven by an unskilled driver, an ordinary driver, or a highly trained professional driver, so the elements of personality can be driven by different aspects of the individual, which significantly affect the quality of the personality’s expression. When the personality is driven by a number of different sub-personalities, it is divided and in conflict, and cannot function with integrity. When, on the other hand, it is driven by the centered self or personal self, the personality functions in an integrated manner, with attention to itself and others, and with a sense of inner freedom and choice. When it is driven by the Higher Self, the personality is able to function at its highest and foremost level, actualizing its potentials and with an ability to translate its highlights into actions that improve the quality of life for all.
This conceptual framework provides a vision of the ongoing change of our personality and universe as a process towards a definite direction, with cycles and patterns. This is a progressive process of growth that occurs naturally in individuals and in humanity. Psychosynthesis agrees with others who see this movement as a series of reorganizations towards increasing order and towards more complex and inclusive wholes. (Fuller, 1963; Huxley, 1953; Szent-Gyoergyi, 1974; Teilhard de Chardin, 1960.) This is the movement towards a continuing synthesis.
The idea of evolution or growth is so highly valued in psychosynthesis that an article on energy transformation states: “We will define ‘negative’ energy in this context as psychological energy, including attitudes, thoughts, emotions, physiological states, etc., that are the antithesis of our own and others’ growth; ‘positive’ energy is defined as that which accelerates growth.” (Crampton, 1974) A major goal of psychosynthesis is to confront evolutionary barriers. Psychosynthesis teaches people to cooperate with and actively nurture their natural growth processes.
3f. Universal patterns
Psychosynthesis recognizes the growth patterns that have become widely known through the work of developmental psychology (Erickson, 1980; Lid, 1968; Paget, 1978; Sheehy, 1974). A universal pattern based on the tripartite model of personality involves a focus where first the physical body must be mastered, then the emotional energies must be learned to be regulated and directed, leading to mental development and the potential for personality integration and later transcendence.
In early childhood, the primary challenge is to gain control of the physical body. A child grows towards greater autonomy by learning to eat, dress, and wash. In elementary school, the child becomes involved in a complex network of family relationships, friends, and teachers, and must learn appropriate behavior and the sublimation of emotions and desires in order to create a healthy adaptation to the social environment. Emotional development continues to be a focus into puberty, where intellectual growth and control become a central developmental task. As one moves into adulthood, the potential exists for developing a sense of a centered self, an identity that transcends family patterns and social conditioning. Many people may continue to grow towards a sense of an even deeper identity—the soul or Higher Self.
Within humanity, the same sequence can be observed: the movement from focusing on physical mastery to emotional and mental mastery and beyond to higher consciousness. In the times when people lived in caves, most of their energy was spent on sheer survival. It was a full-time job to gather food, hunt, protect the group from wild animals and hostile people, and maintain a reasonable place of refuge. As time passed, animal husbandry and agriculture were developed along with cities and specializations. Physical survival thus became easier for many, and there was time to develop the emotional aspects of human relationships. Gradually, the emotional focus was achieved by the vast majority of humanity and it dominates today. We can see that political campaigns and advertising are effective in relation to broad groups of the population when they appeal to our emotional life and desire nature.
Mental development has just begun for the majority of humanity, which places humanity at the puberty stage of its development. Assagioli compared the relationship between nations to the behavior of immature puberty (Assagioli, 1965). Only a minority of people today have a highly developed thinking mind, and even fewer have the ability to live as a centered self in everyday life, in contact with the abstract mind and the Higher Self.
3g. Unique individuality
Within this universal pattern, each individual confronts life’s challenges at their own pace and in their own way. Psychosynthesis places great value on individual differences and assists people in discovering their unique contribution to the greater whole. We often ask ourselves the question: “Who am I?” “What is my next step?” “What is stopping me from taking this step?” “What can I do in this moment to nurture my growth process?”
The concept of “evolution” brings to life the belief that there is an internal growth pattern that guides our development. In plants, such a hidden pattern is suggested by the growth from seed to full-grown plant. Each acorn, for example, germinates and develops according to a specific pattern. Once the bark and leaves are created, they show characteristics that are common to all oak trees. But beyond that, each tree develops unique combinations of branches.
Psychosynthesis assumes that humans develop in the same way: The higher unconscious contains a growth pattern for development that can be brought to realization. This growth pattern has a universal aspect but also a uniquely individual aspect. A person who is out of touch with this inner pattern can experience extreme levels of stress, pain, and frustration.
3h. Dynamic harmony
Although the creation of a harmonious personality is an important goal in psychosynthesis, it does not mean that life is all sweetness and light. As the spiritual teacher Krishna tells his disciple Narjuna in the Bhagavad Gita, who refrains from entering into a major battle, there are times when one must engage in conflict in order to advance on one’s spiritual path. (Saraydarian)
A strong mind, bold assertiveness, and a strong will are aspects of human nature that have their rightful place in the whole, along with peace, love, and joy. Being in harmony with our growth includes the ability to express every human quality when it is appropriate.
Harmony is also fostered by learning to acknowledge the natural cycles of change. Parts of the personality are reorganized from time to time, contributing to new insights and abilities. When this process of integration, disintegration, and reintegration is understood and appreciated, inner peace can occur even in times of adversity and conflict. A sense of the larger perspective can be experienced through all difficulties. There is a wisdom that can appreciate that whatever our present experiences and how we perceive our identity are, they are only a moment in time—a step in a larger process of development.
The concept of “evolution” gives us a perspective that sees all life experiences, life conditions and circumstances as opportunities for growth. We can always ask ourselves, “what is the message in this?”, “What can I learn from this experience?” and “What is my unique contribution to the group and humanity at this time?” This is the most constructive approach where life itself becomes an exciting adventure where much can be learned.
4. Energy
Saints of the ancient East believed that all change and all form were expressions in time and space of a single universal energy governed by divine laws. Modern physicists now embrace the same view: that all phenomena that we register with our physical senses are created by energy that is governed at the subatomic level by the laws of quantum physics. (Capra, 1975; Toben, 1975) Translated into human behavior, the idea of ”energy” becomes a synthesizing concept—a common thread connecting the views of Eastern spiritual traditions with the physical sciences and Western psychology.
Psychosynthesis imagines the human being as an energy system. Actions, images, emotions and thoughts can basically be seen as different types of energy. When people begin to see their behavior as simply energy, without the usual judgments, the possibility of transformation becomes much more real and vivid for them and it opens up many new possibilities for expression. A behavior pattern or belief system or a typical emotional reaction may seem difficult to change, but when the underlying energy behind these patterns is contacted, it can be redirected. Now there can be a movement from, for example, “here comes my usual angry reaction” to “I can sense an energy: do I want to express it by screaming, expressing my anger, withdrawing, sulking, asserting myself, creating something, moving, or playing?”.
Perceiving the world around us from an energy perspective creates a subtle awareness. Two people may appear to be the same height and weight, but our sense of their energy may reveal something more. They may have very different inner qualities. Energy awareness takes us beyond the physical world of appearance to the inner world of meaning. A person may smile and say hello. The appearance is friendly, but the quality may be sincere, warm, polite, and formal, or distant and strange.
Thinking in energy is also valuable in connection with inner guidance. Through energy awareness, our perception can reach beyond the confines of our lives and into the world of higher consciousness. Living and moving in the inner world of energy can evoke intuition, revealing new inner qualities and a sense of the next step forward.
In group settings, guidance can come from asking, “Where is the energy now?” This often points the way to solving problems and can enhance recognition of the signs that indicate that an individual or subgroup is strongly motivated to contribute. Attention to the flow of energy can guide the management of the group process without imposing the will of the leader.
Energy awareness can therefore help develop a potential for transformation, subtle sensitivity and inner guidance. We learn to extend our perceptive powers beyond the limits of the physical senses. In fact, the book “Psychosynthesis” claims that such expanded awareness is experienced by creative artists, geniuses and mystics who are naturally attuned to the higher frequencies of the energies. (Assagioli, 1965a) It is the task of spiritual psychosynthesis to strengthen the ability to perceive and master these subtle levels of the energy spectrum.
Assagioli believed that “psychoenergetics” would become an important force or wave in psychology in the future, and that it would have energy as its primary focus. (Assagioli, 1980) A system that developed in this direction would have psychosynthesis as one of its branches. (Gerard, 1973a) Energy field theory within integral psychology postulates that the quality of consciousness is related to energy frequencies inside and outside the body. (Gerard, 1972) Thus, the higher the frequency, the more expanded the consciousness. In this perspective, one could say that the more concrete areas of human experience – the world of the physical senses, emotions and concrete thoughts – are areas of condensed vibrations and lower frequencies. Higher consciousness is directly related to higher frequencies (Golas, 1971) The energy of fear and hatred would be a lower frequency than the energies of love and joy. Techniques have been developed for expanding awareness and for self-transformation based on contacting, absorbing, circulating and radiating high-frequency energies.
Psychosynthesis therefore includes a perspective on the universe as a single energy manifesting in a multitude of ways. We live in an ocean of energies of different frequencies that can interact to create shapes and patterns. We can learn to expand our capacity to experience this vast universe, to become aware of the expanded and deeper levels of the spectrum of consciousness. We can then ground these experiences in our work and human relationships to positively impact the quality of life on earth. The many examples of experiences reported by mystics, magicians, yogis, and masters have become more accessible to Westerners as psychosynthesis and others have translated the spiritual training methods into forms that are applicable to our modern times.
5. Higher consciousness
The exploration of a deeper understanding of human identity, its capacities and potential is a journey into transpersonal dimensions. These dimensions contain the higher levels of the energy spectrum: areas of higher consciousness that transcend the everyday consciousness of the personality. Humans experience their higher consciousness when they are at their highest and best, when their talents, abilities and higher qualities manifest. This is an experience of moving beyond normal personal concerns, beyond the semi-automatic and unnoticed activities and attention of dressing, eating, going to work and socializing with others to sustain our existence.
The experience of higher consciousness includes phenomena such as peak experiences, transcendence of the social consensus reality, times of extraordinary insight and clarity, times of great love, joy, deep understanding and a strong sense of purpose and meaning, as well as abstract thinking, intuition, religious and mystical experience, ESP, out-of-body experiences, telepathy, reincarnation, clairvoyance, precognition and psychic healing, but not necessarily. Many psychic phenomena, however, are purely emotional distortions, mixed with fear, personal prejudice and wishful thinking. Psychosynthesis is interested in understanding all of these extraordinary experiences and actively developing methods to develop them, if desirable.
5a. Personal and Spiritual Psychosynthesis
Psychosynthesis fosters growth towards higher consciousness within two overlapping phases: personal and spiritual psychosynthesis. In personal psychosynthesis, there is a process towards mental centering: by teaching the mind to transcend the limitations associated with being governed by drives, emotions, desires, and partial identifications. By training the mind to embrace healthy realistic beliefs and attitudes, and to focus and direct one’s energies, one learns to confront blocks to growth, resolve inner conflicts, disidentify from subpersonalities, and identify with a centered inner self. One’s personal reality is enriched and expanded so that it can encompass a higher consciousness than the personal ego.
Moving further into higher consciousness is accelerated by transpersonal and spiritual psychosynthesis, which promotes contact and expression of the transpersonal or Higher Self energies. Higher Self consciousness includes intuitive perceptions, a comprehensive perspective on one’s own and other people’s conditions, and a sense of purpose. The realm of Higher Self consciousness is the “superconscious,” where transpersonal qualities and experiences are readily accessible. The goal of spiritual psychosynthesis is the fusion of the Higher Self with the personal self, so that the personality functions as a vehicle for the expression of the higher consciousness in everyday life.
Although the term “higher consciousness” refers to a direct experience of a heightened level of consciousness that transcends the ego and personality, “higher consciousness” is a relative term. Each new evolutionary step brings with it an expanded understanding and a new area to master, and one’s consciousness has thus become higher than the previous consciousness. No matter where a person is in their growth, there is always the possibility of moving forward to a higher consciousness than the previous one. This is a dynamic perspective on life as a process of continuous change with vast future potentials.
5b. The Higher Unconscious
Psychosynthetics have observed a great deal of guilt and pain from the inability to actualize our potentials and the lack of contact with the higher consciousness. One of Assagioli’s most important contributions to psychology was to incorporate the idea of the “higher unconscious” – an area of the psyche where the higher human abilities are hidden from consciousness. He believed that neurotic traits could often be transcended or eliminated by creating conditions and techniques that allow the higher human possibilities to emerge from the higher unconscious and into everyday reality.
Many of the defenses used to keep drives and complexes hidden are also used to keep the higher qualities out of consciousness. For example, many people use denial to reject their own potential for love and fulfillment, or to ignore their talents. Others use projections to admire highly successful people or to look up to politicians and spiritual leaders instead of realizing their own special abilities or spiritual nature.
Psychosynthesis also recognizes what psychoanalysts call character defenses (Reich, 1949). A common defense among people exploring the spiritual is the mystical facade that denies one’s true emotional range, or excludes the body and overemphasizes experiences in the inner world, and downplays political, social, and economic realities. The spirit of psychosynthesis is to strive to integrate inner and outer, higher and lower, to achieve a sense of wholeness.
Releasing the higher unconscious is often an important key to psychological healing. A classic psychosynthesis article, “The Repression of the Sublime,” contains an in-depth discussion of the elements of the higher unconscious. (Haronian, 1972) After exploring aspects of the sublime—the higher consciousness—Haronian explains the difficulties associated with realizing this realm in everyday life. These difficulties include the fear of change and avoiding the risks associated with growth, the fear of the unknown, and the concern about being different from others. There is also a shyness about entering into too deep relationships when one lacks a strong sense of one’s own identity. There is the fear of losing oneself in the needs of others and the fear of being diminished or “taken over” by the Higher Self. To foster growth beyond these fears and defense mechanisms, psychosynthesis has developed methods that open doors of cognition to higher consciousness and techniques for integrating the higher energies into the everyday world. In this way, psychosynthesis is tied to the need within psychology that Robert Gerard calls a “spiritual psychoanalysis.” (Miller, 1981)
5c. Synthesis of practical and spiritual life
It is worth noting that the synthesis between the higher consciousness and everyday life is not a question of completely abandoning old patterns. Often it is more about expanding and adding more varied life experiences. In fact, a person who begins to meditate, to free his personality from blockages, to contact higher frequency energies, may experience that some of the negative frequencies (eg repressed emotions, translator.) are stimulated by the incoming energy. Therefore, the personal psychosynthesis must accompany the spiritual work to ensure stability and balance in relation to the new powerful experiences.
Sometimes spiritual psychosynthesis brings about dramatic changes in behavior. A person who has been transformed may change careers or create new relationships. On the other hand, there are often few outward signs of the expansion of consciousness, as they are more qualitative than quantitative. The inner life and the quality of one’s inner experiences can be infinitely expanded while one’s roles and relationships—one’s ways of life—remain the same. Assagioli has illustrated this in his story of the three stonemasons who worked to build a church. (Assagioli, 1973) The stonemasons each had their own perception and experience of the job. The first finds himself in a boring routine of cutting stones every day. The second earns a living for himself and his family, the third joyfully builds a temple for the Lord.
Therefore, as we evolve towards higher consciousness, our ways of life may or may not change outwardly, but our perspective changes and our inner life expands to include a broader perspective, greater wisdom, deeper understanding, and new meaning. In the spirit of synthesis, we do not distance ourselves from our everyday needs and responsibilities to live in a transcendent world. A Zen saying illustrates this: “Before enlightenment; carry water and carry firewood; after enlightenment, carry water and carry firewood.” The Sufi has his own way of describing not giving up the material world in favor of the spiritual: “Pray to Allah, but tie your camel first.”
A similar perspective on higher consciousness is found in Sri Aurobindo’s integral yoga, where the result of the yogic discipline is described as a “descent of power” (Satprem, 1968). Here again we have the view that moving “higher” does not necessarily mean that one is above everyday life, out of the body, or out of reach of the people around us. It means that one manifests a higher quality of being, here and now, in this world.
Methods for moving into higher consciousness experiences include reading inspiring literature, listening to great music, and experiencing magnificent art. Such creative creations are created by people who can touch and express higher consciousness. The highest human qualities are brought to life in their work and are evoked in us when we are exposed to them. Meditative disciplines and other spiritual or religious practices can strengthen the contact and integration of transpersonal consciousness. Sensing one’s place in a greater whole, active collaboration with evolution, and service to humanity can provide an experience of fulfillment and joy that is particularly characteristic of higher consciousness. Psychosynthesis encourages the development of habits that foster a high quality of life and create conditions and circumstances that bring out the best and highest in people and groups.
6. The Self
Fundamental to psychosynthesis is the exploration of the self. “Who am I?” is a central question, as it is in certain spiritual traditions. Psychosynthesis has developed ideas about the Self and techniques for exploring the many layers and dimensions that one discovers within identity in the process of growth towards higher consciousness.
The growth process can be described as a series of identifications with ever larger wholes. The personality goes through cycles of integration, disintegration, and reintegration in which the person disidentifies from the person he used to be and identifies with the person he has become. At the center of each new whole is an integrating factor, a center of consciousness and will, a point of identity: a self.
6a. Definitions and distinctions
The above concept encompasses the many dimensions that are included in the human perception of identity, from the sense of being a fragmented person with internal conflicts to the complete transcendence of individuality. Psychosynthesis has focused on two particular experiential levels of the self: the personal self and the Higher Self. The level of the self that is the integrating center of the personality is called the “self” (with a small s), the “personal self”, or the “centered self”. The level of the Self that is the center of an individual’s higher consciousness is called the “Self” (with a capital S), the “Higher Self”, the “Transpersonal Self”, or the “soul”.
Within the psychosynthetic literature, the terms “self,” “ego,” and “I” have often been used interchangeably. However, lexical definitions of these three terms reveal subtle differences. It is my view that a clear definition of “ego,” “self,” and “I” is a vital step forward toward a workable psychosynthetic theory of the Self. Psychosynthesis can turn to psychoanalysis in defining “ego”: “ego” is that aspect of the individual that is adapted to society. It consists of various functions, habits, and defenses. It is composed of conscious and unconscious personality elements.
The personal “self” can be considered as a center of pure consciousness in the personality, beyond any personality element. Its attention includes the momentary sensations, feelings and thoughts, and its will to choose. It is a non-judgmental observer who makes conscious choices with a holistic perspective in mind. This personal self is described as a projection of the Higher Self in the personality, and it is superior to all personality elements. It is the coordinator, the conductor and the integrating center of the personality. Ego and “self” therefore denote specific states of consciousness related to the personality.
The “I” moves through many states of consciousness: it is the subjective sense of identity at any given time. For example, when the I is identified with the critical sub-personality, the individual says: “I am a critical person”. When the same individual is centered, the individual says: “I am not the critical person, I am a self, the one who is conscious and the one who chooses”. In moments of peak, the I is identified with the Higher Self and says: “I am wise and creative”. In a state of complete transcendence of individuality, a direct experience of the “Universal Self” can arise: “I am cosmic energy”, “I am God”. The concepts of “Higher Self” and “Universal Self” denote specific states of consciousness that transcend the personality.
The Higher Self and the Transpersonal Self are experienced as the highest and best within us. Its consciousness is higher consciousness and its will is the sense of purpose and direction in life. Its awareness encompasses the individual’s past, present and future over a period of years, decades, even the entire course of life. This awareness includes the entire personality, the qualities and abilities of the superconscious, and a deep sense of connectedness with various groups and humanity.
The Universal Self is experienced as the complete transcendence of separate individuality or group identity. Its consciousness is planetary consciousness and its will is the unfolding of the evolutionary pattern in humanity and life on earth – it is Universal Will. It is described as union with cosmic forces, oneness with a divine being, or as identification with all humanity as a living organism within a living planetary being.
6b. From ego to self
Before we can experience our identity as a self and transcend the personality, we develop through a period of identification with the ego. For many, this is their primary identity throughout their lives. Rare moments of ego transcendence may occur, but the established identity soon resumes the dominant role in the personality. The ego is a product of culture and time and reflects the attitudes and structures of family and society. The primary focus is survival and maintaining a lifestyle. When the personality is ego dominated, there are a great many automatic patterns of behavior, where many motives are unconscious and there is little personal freedom. It is often the case that habitual patterns rule, even if the person does not like them and wants to change their behavior. There is great utility in the ego’s patterns of action and unconscious behavior: when we eat, dress, drive, and do other necessary routines in our daily lives, we can do them efficiently without having to think about it or relearn the habits each time. The process of evolution involves learning skills and when they are mastered, the details slip below the threshold of consciousness, allowing us to function effectively and free to focus our attention elsewhere. Therefore, the goal of psychosynthesis is not to eliminate the ego, but to heal its neurotic patterns and give it its rightful place so that it ceases to be the dominant force in the personality. Through personal psychosynthesis, the identity center is transferred to the personal self.
The personal self, or centered self, is the pure consciousness that is the center of the ego. The self contrasts with the ego in that it is fully conscious. Its consciousness is also limited, but it is aware of its limitations. The personal self may focus primarily on personal relationships and on satisfying the ego’s needs, but as it develops, the focus shifts more to the transpersonal aspects. The personal self can then examine the cultural conditions and choose alternative ways of seeing the world. The self then has the opportunity to discover the underlying dynamics of unconscious behavior patterns and to choose new behavior patterns.
While the ego is a product of the past, the self is conscious in the present and moves towards the future. While ego-dominated behavior reflects stereotyped responses, self-dominated behavior is characterized by free choice and spontaneity. While the ego is culture-bound, the self can move towards changing cultural conditions in society.
In relationships where the ego-dominated personality focuses primarily on “my needs, my desires, my goals” with a sense that “my point of view, my experience is the truth.” The self-dominated personality can recognize both his own needs and those of others and can enter into an “I-Thou” relationship. (Buber, 1958) There is an understanding that “my point of view is one of many valid ways of seeing the world.”
The personal self is an evolving self. It always constitutes the center of the personality, and as the personality grows into ever larger wholes, the self gradually changes. At the center of an expanded personality is a self with greater awareness and more choices than the previous self. There is always a next higher level of the centered self in the personality as evolution proceeds.
6c. The Higher Self
The concept of “Higher Self” or “Transpersonal Self” denotes a distinct level of consciousness. Its key characteristics include purpose, wisdom, unconditional love, and creativity.
When we transcend our everyday behavior and have peak experiences, it is an identification with the Higher Self. Peak moments occur for many when they are out in nature and experience a coherence with all of life around them. Others experience peaks when everything works perfectly in the performance of a task: it is as if one knows exactly what to do at any given time and all decisions and actions are carried out correctly. Others experience peaks in connection with giving and receiving love in particularly intense moments and through deep experiences of beauty, goodness and a pronounced sense of purpose and order in life.
To illustrate that the Higher Self is a specific state of consciousness, an experiential level distinct from the personal self and ego, let us compare the perspectives of ordinary and higher consciousness. The ordinary consciousness of most people is an “I” consciousness that alternates between ego and self or encompasses both in a combination. When we identify with the ego, the experience of the Higher Self is repressed into the higher unconscious. When we identify with the personal self, the potential to directly contact the Higher Self is present and we can evolve towards a more complete expression of our higher consciousness.
From the perspective of ordinary consciousness, there are occasional glimpses of insight, and moments of awakening to the consciousness of the Higher Self. The Higher Self is experienced as something deep within or as something beyond, above, or outside of us. From the perspective of higher consciousness, the ego is perceived as a partial identification and the personal self is experienced as a projection into the personality of the attentive, integrating, and synthesizing energy of the higher consciousness.
We have described that a fundamental characteristic of the Higher Self is a sense of purpose. Ordinary consciousness often lacks purpose. Life can feel meaningless, absurd. As the “I” becomes able to identify with the personal self, one’s purpose is perceived as “the next step forward.” It can be seen that the Higher Self presents a vision of future potential or a direct calling. Some people experience a prompting from an inner wise guide or the voice of the Lord. The energy of the Higher Self can be experienced as a driving force towards growth and transcendence. A classic symbol of the Higher Self in this sense is a wise being, a spiritual teacher or guide.
When one identifies with the Higher Self, there is an immediate and complete understanding of the planned pattern of life. There is a deep knowledge that this life is meaningful and that one’s role in this world is part of a greater purpose. As a Higher Self, one is wise, with a pronounced understanding of oneself, others, and life itself. There is an experience of having penetrated further into the mysteries of life than is normally the case.
Other aspects of the Higher Self are illuminated by studying and contemplating another classic symbol of the Higher Self: a radiant point of light above the head shining like a sun. This represents the source of our life energy, just as the sun is the source of life on our earth. Because it is located above the head, it represents a higher inspired part of us, above and beyond the thinking mind symbolized by the brain. Because it is always shining, it also symbolizes the quality of unconditional love. The sun does not withhold its rays because of standards of right and wrong. It simply shines on everyone regardless of their behavior, without conditions and asking for nothing in return.
The Higher Self has the quality of unconditional love for itself and others. People all over the world demonstrate a capacity to contact and express love in abundance. Love is fundamental to empathy and understanding: it holds relationships together and is a universal healing energy that nourishes our growth.
Since people become deeply loving and empathetic when they identify with the Higher Self, it can be said that it is part of a cohesiveness and underlying unity with the All. The personal self is also aware of others, but its main focus is ego needs and self-interest. As a personal self, one can participate in group greed and selfishness in oppressive organizations, subcultures, and nations. When we are identified with the Higher Self, we experience our direct connectedness with the entire human family. Our relationships are characterized by deep intimacy and contact that transcend the ordinary boundaries of time and space and the normal sensory world. The personality dominated by the Higher Self expresses a natural spirit of cooperation and participates in group activities to create a better world for all.
The Higher Self is creative in nature. Maslow’s observation that healthy people are naturally creative indicates to me that our deepest identity is connected to the universal creative process. As people grow, they tend to become creative thinkers who are more original and innovative in their approaches to solving problems and to life in general. Spiritual psychosynthesis supports the development of creativity, which brings people into closer contact with the Higher Self.
6d. The Universal Self.
Beyond the Higher Self, in the very essence of human nature at the spiritual core, there is an experience of transcending all feelings of separateness and it is associated with such experiences as mystical union, cosmic consciousness and oneness with God. Although the idea of the Universal Self is mentioned by Assagioli, there is little detail about this inner self in the psychosynthesis literature, although its will aspect is briefly mentioned as the “Universal Will.” (Assagioli, 1973) Perhaps only a very small percentage of humanity has experienced it. Here we have reached the limit of psychosynthesis, which values focusing on the practical. The ultimate nature of the Self and the experience of cosmic consciousness are not given much attention because of the great tasks involved in integrating the personality and creating a synthesis between the personality and the higher consciousness. For those people who have achieved a goal of synthesis, however, it becomes a natural step forward and the work of psychosynthesis is transcended and included in an even greater work on higher spiritual levels.
7. The Will
Assagioli observed that most Western psychologies overlooked the will, but consciousness and volition are two of the fundamental characteristics of the self. His second book, The Act of Will, presents the will as a concept that goes far beyond the Victorian concept of the iron will. The emphasis on the will as power/force has led to authoritarian personalities, rigidity, a critical spirit, harshness, cruelty, and oppressive political regimes. Psychosynthetics see the power of the will as just one aspect of our multidimensional will.
Several important perspectives on the will are explored below. The will includes (1) a wide range of qualities; (2) three important aspects: strong, good, and intelligent; (3) six stages: purpose, deliberation, choice, affirmation, planning, and implementation; and (4) three stages: personal, transpersonal, and universal. Readers familiar with The Act of Will will note some differences in the organization of concepts and terminology in the above that I believe will bring greater clarity to the area.
7a. Qualities of the Will
Assagioli observed that most people have direct experience of a wide range of expressions of will. They make choices in their daily lives and they set and achieve goals. But often there is a lack of coherent will. The true sense of will only arises when there is an ability to remain centered – identified with the personal self. Often it is a sub-personality that makes a decision, after which other parts of the personality later oppose it. The individual is unable to follow through on a decision, or lacks the energy to achieve the goal. Even the best-laid plans can be forgotten or sabotaged by our own bad habits and unconscious defenses.
In the personality, the will manifests its energy physically in the form of our drives and motivations, emotionally as desire, and mentally as goal setting and planning. In the higher consciousness, the will can manifest itself as purpose, vision, and ideals that give direction and meaning to human existence. The will therefore takes many forms on the personal, group, planetary, and cosmic levels. Here, it is considered a universal energy that expresses a wide range of qualities that include concentration, determination, patience, courage, discipline, mastery, intensity, power, organization, integration, and synthesis.
7b. Aspects of Will: The strong, good and intelligent will
Abuse of power by individuals, organizations, and states demonstrates the dangers to human well-being when strong will is overemphasized. Psychosynthetics have observed that will can be developed in a constructive way by balancing strong will with good and intelligent will. Individuals and groups can safely continue to develop higher and higher degrees of power and intensity as long as goodness and intelligence are also developed and blended with strength. The qualities associated with strong will are courage, determination, and determination.
Good will is an expression of the will when it is based on humanistic and spiritual values. Love for oneself and others is necessary to express the beneficent power. Good will creates a synthesis of self-interest and interest in others. The qualities associated with good will are patience, fidelity, and right action.
The intelligent will is an expression of wisdom and the pursuit of excellence. Discernment, acumen, and scrutiny are necessary to avoid the pitfalls of using overwhelming power. The intelligent will involves a good sense of timing and an appreciation of the steps necessary to achieve a goal. The qualities that are expressed by the intelligent will are discipline, organization, and mastery.
Many people have experienced that strong will alone is insufficient to achieve goals. Inhumane relationships and the direct use of force are met with resistance and rebellion. Good communication skills, good will and the right timing are crucial factors in effective problem solving. Intelligence is also necessary to achieve excellence and mastery. When learning to master a musical instrument, for example, good motor skills are necessary. Patience and discipline are required to be effective, and in this case, intelligent will is far more important than strong will.
Good will is required to achieve personality integration and synthesis in humanity. It is essential to develop tolerance for the weaknesses of others and to accept one’s own limitations and shadows. When we hate another person or reject a negative tendency in ourselves, we maintain a separation or a division that prevents the achievement of wholeness and harmony. In that case, there is struggle and conflict and a lack of coherent will.
7c. Stages of Will
Assagioli developed a six-stage model that describes the act of will or the act of will. This model can clarify the process of moving from idea to action. The six stages are: (1) Intention, (2) Consideration, (3) Choice, (4) Confirmation, (5) Planning, and (6) Implementation. First, we have dreams, goals, or a purpose. We then proceed to consider alternatives, consequences, and the various options. Next, we make a choice to pursue a purpose and achieve our goal. Now we have reached the stage where we must say yes and affirm our intention and muster the energy and resources necessary to carry it out. Now begins the process of planning, thinking through a series of phases of steps towards the goal, getting dates put on the calendar, taking responsibility, setting deadlines. Finally, comes the implementation of our plan. At this sixth stage, we move into physical action and our idea, vision, or purpose manifests and becomes grounded. We continuously monitor this action to ensure that we are staying true to our original purpose. We receive feedback and new information along the way, which may require us to reevaluate the plan so that we can effectively implement the purpose.
This model of stages is a great help in activating the will and mobilizing oneself effectively. Ideally, we have all developed all six stages of will so that we can make our visions and dreams come true with the best economy of effort. However, some people find that their will is ineffective because they continually skip one or more of the stages. Many people get wonderful ideas (stage 1) but never create a concrete plan (stage 5) that they can follow to make their dream a reality. Others may be very active (stage 6) but without a clear sense of purpose (stage 1), so that they are very active but achieve little that is truly satisfying. Others work towards specific goals (stage 1) but have never really decided to carry them out (stage 3), and internal conflicts sabotage their projects.
7d. Levels of Will: Personal, Transpersonal, and Universal Will
At the Ego level, there is a lack of coherent will. Different subpersonalities strive for power and attention or are locked in conflict. There is no consistent action towards defined goals. The will of the ego is the will to survive and satisfy personal desires and maintain the lifestyle. The pursuit of goals may be at the expense of other people. Good will is underdeveloped and strength and intelligence are lacking.
The will of the personal self, personal will, is the freedom to act based on conscious choices. When we set clear goals, we experience a strong sense of personal identity. Our choices in life help define who we are in the world.
When we become integrated personalities, we can align our thoughts, desires and actions in pursuit of our goals and our will becomes very powerful. We can also become extremely competent. Psychosynthesis works simultaneously on personal and spiritual levels so that when the personality is integrated, it is also opened up to the values of higher consciousness and wisdom. Hitler had a highly developed strong and intelligent will. Goodness was lacking. The qualities of the soul are needed so that the process of personality integration does not encourage tendencies that lead to imbalance and are destructive to oneself and others.
The Higher Self, in contrast to the personal self, operates entirely outside the choices of everyday life. The will of the Higher Self—the transpersonal will—includes the inner master plan, the inner pattern of growth that unfolds in an individual’s life over a period of years or decades. This will is fundamentally a sense of purpose.
The transpersonal will is a blend of goodness, intelligence, and strength. Since the Higher Self is group-conscious and intuitively aware of the interdependence of all individuals, the transpersonal will is motivated by a sense of responsibility. This higher will motivate actions that involve service to others and often requires sacrifice to serve group needs and purposes. The transpersonal will guide the individual in a positive direction, it is the force that motivates right living, right effort, right action, and right human relationships. The will of the Higher Self creates a synthesis between the higher consciousness and the personality and creates a personal transformation that elevates the quality of the entire group.
The will of the Universal Self encompasses a pattern of growth that unfolds throughout humanity. It is a planetary trend and an evolutionary pattern that is a synthesis of all the individual purposes into a grand plan crafted by the Universal Will.
When we study physical and social evolution over hundreds and thousands of years, we get a sense of this grand plan and we can choose to cooperate with it. In recent years, this movement forward—the next step for humanity—has been described by various authors: The Greening of America (Reich, 1970); The Third Wave (Toffler, 1980); The Transformation (Leonard, 1972); The New Renaissance (Gerard, 1973b); The New Copernican Revolution (Harman, 1969); New Ways of Being (Houston, 1978); the Aquarian Conspiracy (Ferguson, 1980); and The New Age (Assagioli, 1981; Bailey, 1944, 1954; Gerard, 1973a; Rudhyar, 1975; Satin, 1976; Spangler, 1971).
This universal change is a movement towards new values, new ways of being oneself. It is a spontaneous movement of individuals all over the world who are identifying more in the direction of the Higher Self – a movement that could reach critical mass so that humanity could be led by a planetary synthesizing center of higher consciousness, a universal self.
The movement of the Universal Will is also reflected in the advances that are taking place in technology. Through electronic communication, we now have instant information from all over the world, giving us the feeling of being a global village (McLuhan, 1964). Due to the negative consequences of industrial development, we have experienced an environmental crisis, an energy crisis (which has made us aware of our interdependence). With men on the moon, we have the vision of “spaceship Earth” (Fuller, 1969), humanity is thus moving from an era of separation, national self-determination and competition towards an era of interdependence, global unity and cooperation. The paradigm of materialistic science is giving way to a recognition of the world of subjective experiences that can be studied systematically with scientific methods. (Tart, 1975). There is a recognition of the complementarity of intuition and reason. (Harman, 1969) Individuals are awakening to the realization that they can change consciousness from within and that they do not need to be limited by culturally determined views. (Ferguson, 1980)
Humans are now experiencing a call to become responsible world citizens. There are enormous human potentials to be unleashed, limitations to be transcended, and inner resources to be tapped by freeing ourselves from the views and values of the particular nation and subculture in which we live. A declaration of human rights has been developed by the United States for all to follow. The Nuremberg trials of the Nazi criminals upheld the responsibility of the individual to the universal principles of human behavior and placed them above the authority of any leader, group, or nation.
Humanity is developing mentally so that more and more individuals are learning to think for themselves and not blindly follow leaders. As people find the means to change their consciousness from within, they can constitute an enlightened public opinion that can press for world peace and goodwill towards all. There is a vision of a new civilization, a new world order, and a sense of optimism. That humanity will rise to the occasion and triumph even in this time of international crisis and the dangers of total destruction of life through nuclear holocaust. These global movements towards synthesis are signs of a manifestation of a Universal Consciousness and a Universal Will and we are all affected by this unfolding evolutionary pattern. It is up to psychosynthesis to choose to participate in this progressive movement towards a better world for all.
8. Summary
This is the second of two related articles written as a detailed response to the question: “What is psychosynthesis?” The first article, Psychosynthesis and Western Psychology, highlighted many of the unique elements of psychosynthesis by comparing and contrasting it with other psychologies and by highlighting the major influences on the development of psychosynthesis over the past seventy years. This article presents seven sets of ideas that I consider to be the foundation of a theory of psychosynthesis; synthesis, personality, evolution, energy, higher consciousness, the self, and the will.
These basic concepts are woven together to create a picture of a vast process of synthesis in human life. Psychosynthesis is one expression of that process within Western psychology. Psychosynthesis’s broad framework of ideas and practical methods can contribute to planetary health and wellness by offering guidance and inspiration to individuals and groups as we move through the great challenges of the last two decades of the 20th century and beyond.
Psychosynthesis aims to foster psychological healing and growth in the human personality: to nurture the inner evolutionary patterns that move towards the integration of the personality into a harmonious whole. Then, further integration with other people must be actively developed as well as synthesis with higher consciousness. Psychosynthesis recognizes that the average human is only aware of and masters a small portion of the energies present in our universe, and that there is the potential to expand this awareness through contacting and expressing the many levels and qualities of the self and its central function, the will.
Psychosynthesis emphasizes an exploration of the highest and best aspects of human nature and contributes to the realization of the ideal of peace on earth and a high quality of life for all. At the same time, it recognizes the reality of the dark sides of human life, including the obvious signs of illness in both individuals and groups and the clear and present danger of environmental suicide and nuclear holocaust.
Psychosynthesis recognizes that humanity must undergo far-reaching changes to achieve its highest ideals. Psychosynthesis affirms the inner goodness inherent in most people and the rise of a new era that gives us reason to be optimistic for ourselves and future generations. While this article emphasizes ideas and the larger context in which people live and grow, in practice psychosynthesis is a very down-to-earth approach to human development with validity in personal and spiritual growth, psychotherapy, education, medicine, business, and the creative arts.
9. References
- Adorno, Theodor W., The Authoritarian Personality , New York Norton, c. 1950.
- Assagioli, Roberto, “Las Terceras, Cuartas y Quintas Fuerzas,” Mexico City, Psychosynthesis Institute of Mexico City, Translated 1980.
- Assagioli, Roberto, Psychosynthesis , New York, The Viking Press, 1965a.
- Assagioli, Roberto, “Psychosynthesis: Individual and Social,” New York, Psychosynthesis Research Foundation, No.16, 1965b.
- Assagioli, Roberto, The Act of Will , Baltimore, MD., Penguin Books, Inc., c. 1973.
- Bailey, Alice A., Discipleship in the New Age , Vol. I, New York, Lucis Publishing Co., c. 1944.
- Bailey, Alice A., Education in the New Age , New York, Lucis Publishing Co., 1954.
- Barnert, Lincoln, The Universe and Dr. Einstein , New York, Mentor Books, c. 1948.
- Buber, Martin, I and Thou , New York Scribner, 1958.
- Crampton, Martha, “Psychological Energy Transformations: Developing Positive Polarization,” Journal of Transpersonal Psychology ; Vol.6, No.1, 1974.
- De Ropp, Robert, The Master Game , New York, Dell Publishing Co. Inc., c. 1968.
- Erikson, Erik H., Identity and the Life Cycle , New York, Norton, c. 1980.
- Ferguson, Marilyn, The Aquarian Conspiracy , Los Angeles, JP Tarcher Inc., c. 1980.
- Fuller, R. Buckminster, Nine Chains to the Moon , Carbondale, Ill., Southern Illinois University Press, c. 1963.
- Fuller, R. Buckminster, Operating Manual for Spaceship Earth . Carbondale, Ill., Southern Illinois University Press, c. 1969.
- Gerard, Robert, “Evolution of Consciousness,” paper presented at the Science & Psi Symposium, Golden West College, Huntington Beach, California, April 22, 1972,
- Integral Psychology Monographs , Los Angeles, CA, International Foundation for Integral Psychology, No.1, 1972.
- Gerard, Robert, “Preface” to Saraydarian, H., Cosmos in Man , Agoura, Calif., Aquarian Educational Group, c. 1973a.
- Gerard, Robert, “Symbolic Apperception and Integral Psychology,” 9th mt. Cong. Psychother., Oslo, 1973b, Republished Psychother. Psychosome . 24: 471-481 (1974).
- Golas, Thaddeus, The Lazy Man’s Guide to Enlightenment , New York, Bantam Books, c. 1971.
- Guntrip, Harry, Personality Structure and Human Interaction , New York, International Universities Press, Inc., c. 1961.
- Harman, Willis, “The New Copernican Revolution,” Stanford Today , Winter, 1969.
- Haronian, Frank, “The Repression of the Sublime,” in Fadiman, James, The Proper Study of Man New York, Macmillan, 1971, Reprinted in Synthesis 1, c. 1974.
- Hartmann, Heinz, Ego Psychology and the Problem of Adaptation , New York, International Universities Press, c. 1958.
- Houston, Jean, “New Ways of Being,” Workshops 1980.
- Huxley, Julian, Evolution in Action , London, Chatto, 1953.
- Jung, Carl, “Psychological Types.” in Collected Works , Vol.6, Princeton, NJ, Princeton University Press, 1976.
- Keyes, Ken, Handbook to Higher Consciousness , Berkeley, Calif., Living Love Center, c. 1973.
- Long. RD, The Politics of Experience , New York, Ballantine Books, c. 1967.
- Leonard. George B., The Transformation , New York, Dell Publishing Co. Inc., c.1972.
- Leshan, Lawrence, The Medium, the Mystic and the Physicist , New York, Ballantine Books, c. 1966.
- Lidz, Theodore, The Person , New York, Basic Books, Inc., c. 1968.
- Maslow. Abraham, Toward A Psychology of Being , New York, D. Van Nostrand Co., c. 1968.
- Metzner, Ralph, Know Your Television. New York, Anchor Books. 1979.
- Miller, Ronald S., “Psychology for the New Age—An Interview with Dr. Robert Gerard Ph.D.” Science of Mind, Los Angeles, Science of Mind Publications, April 1981.
- Piaget, Jean, Behavior and Evolution, New York Pantheon Books, c. 1978.
- Reich, Charles A., The Greening of America, .New York, Bantam Books, c. 1970.
- Rudyar, Dane, Occult Preparations for a New Age, Wheaton, Ill., The Theosophical Publishing House, c. 1975.
- Russell. Douglas, “Getting Ourselves Together: The Psychosynthesis Approach,” Whole Person Calendar, Santa Monica, Calif., January, 1980.
- Russell, Douglas, “Psychosynthesis in Western Psychology,” Psychosynthesis Digest, Vol, I. No.1, Fall/Winter, 1981.
- Russell, Douglas, “Some Basic Constructs of Psychosynthesis,” Santa Monica, Calif., Psychosynthesis Associates, c. 1978.
- Saraydarian, H., Bhagavad Gita, Agoura, Calif., Aquarian Educational Group.
- Satin, Mark, New Age Politics, Vancouver, Fairweather Press, c. 1976.
- Satprem. Sri Aurobindo, or the Adventure of Consciousness, New York Harper and Row, c. 1968.
- Sheehy, Gail, Passages, New York EP Dutton Inc,, C, 1974,
- Szent-Gyoergyi, Albert, “Drive in Living Matter to Perfect Itself,” Synthesis, I, c.1974.
- Tart. Charles, Transpersonal Psychologies, New York, Harper and Row, c. 1975.
- Teilbard de Chardin, Pierre, The Divine Milieu, New York, Harper and Row, c. 1960.
- Toben, Bob, Space-Time and Beyond, New York, EP Dutton, c. 1975.
- Toffler, Alvin, The Third Wave, New York, Morrow, 1980.
- Vargiu, James, “Subpersonalities,” Synthesis, 1, 1974.
- Wilber, Ken, The Atman Project, Wheaton, Ill. The Theosophical Publishing House, c. 1980.
- Wilber, Ken, The Spectrum of Consciousness, Wheaton, Ill., the Theosophical Publishing House, c. 1977.
How to move forward
Here you can receive seven free meditations where you develop different aspects of yourself.
Also read the article Psychosynthesis an Integral Psychology and the biography of Roberto Assagioli
Read the introductory article about energy psychology
Read the introductory article about integral meditation
