The will is, according to psychosynthesis, the most important psychological function, as it has the task of guiding and directing all the other psychological functions and forces. In this article, Assagioli provides an in-depth description of its nature and development.
By Roberto Assagioli, MD Translated by Annette Oxlund.
Introduction – the necessity of training the will
The gap between the external and internal forces of modern man is the most important and deepest cause of the individual and collective evil that hinders progress and even threatens the future of our civilization.
Modern man has paid dearly for the external power and advantages he has received. At the same time that man’s life is richer, larger, and more intense, it is much more complicated and exhausting. The rapidly increasing pace, the countless temptations it offers, the complicated economic and social machinery in which it has entangled him, make ever greater and more persistent demands on his nerves, mental powers, emotions, and will. To realize this, one only has to observe a day’s work of a businessman, a scientist, or a prominent politician, a leading woman in high circles, an actress, or a housewife with a large family.
Often the individual does not have the resources to cope with the harsh realities, to resist the temptations, or to avoid the many pitfalls of such a life. The balance is destroyed, the person is overwhelmed by despair and a sense of frustration and even abandonment, and he allows his lower urges to take over.
To remedy these evils; to remove man’s lack of balance between the external and the internal forces, two commonly used methods can be used. One is the simplification of the external life , the other is the development of the internal forces .
Anyone can – at least to some extent – resist the allurements of the world and the rush of modern life, remove some of its unnecessary complications, re-establish a closer connection with nature, and learn to relax and rest at regular intervals.
The first method, however, is in itself inadequate and in many cases difficult to apply. Duties of all kinds, family ties, work obligations, etc., keep us bound to the wheel of modern life, and often force us to participate in its hectic pace. Very few of us possess the willpower necessary to resist the common tendencies and currents.
Furthermore, modern man would certainly not give up the power over nature which he has been given, and it would not be desirable for him to do so. The evil lies not in the powers themselves, but in the way in which one uses them, and in the fact that he allows them to overpower him and make him their slave.
For these reasons it is necessary to employ the second method also – the development of the inner powers. It is necessary for the health, happiness and dignity of modern man to develop his inner powers with the same fervent desire and the same concentration that he now devotes to external achievements. The very core of all development of the inner powers is the training of the Will.
The will is the innermost center of man.
Saint Augustine said in one of his concise and apt expressions: “Homines sunt voluntates” (men are wills), and it must be said that it is the will that constitutes the real innermost center of man. It is what truly makes him himself. Without it, the most competent and intelligent man would be nothing more than a brilliant robot. A man with a weak will is like a cork in the sea, tossed about by the waves, or like a weather vane turned by every gust of wind. He is a slave not only to the will of others and to all external circumstances, but also to his own impulses and desires. He is unable to make adequate use of his talents and abilities, and unable to live up to his convictions.
On the other hand, the man who has developed a strong and firm will find his rightful position in the world by overcoming obstacles, both those created by circumstances and those due to his own weaknesses and urges. Therefore, he acquires the strength to achieve the goals he has chosen. In other words, he succeeds, and also gains what is better than worldly success: the satisfaction of having achieved his goals through his own efforts and will, and the assurance that he has the strength within himself to fight and to win, again and again if necessary.
Such a man has removed from his consciousness one of the most common causes of despair and failure—namely, fear. He has learned to face life with resolute and firm confidence, and to say to it, “I know you, and I fear you not.”
The will must be strong, intelligent and good.
But it is not enough that the will is merely strong. Such a will is susceptible to errors and exaggerations, which can lead one astray and create dangerous reactions. There are psychological laws that are as precise and certain as the laws of nature, and the neglect and violation of them inevitably and often brings severe punishment. That is why we often see people with a strong will to misuse their precious “instrument” in violent clashes and excessive behavior. They use too harsh and aggressive methods, which end in internal and external conflicts and nervous and psychological problems. By using the will instead more intelligently and harmoniously, on the basis of sound knowledge of the constitution and functioning of the psyche, they could make progress more easily. They could handle the conflicting forces by using them constructively and thus achieve the desired goals with a minimum of effort.
But even when the will is endowed with both strength and intelligence, it is not yet a complete will, nor is it always of any use. It can even be a very harmful weapon if such a will is directed consciously or unconsciously towards evil ends; then it becomes a real danger to society. A man with a strong and well-developed will, capable of using his innate faculties to the utmost, can overcome and corrupt the will of others. A person who dares everything, fears nothing, and whose actions are not restrained by any moral laws and by any feeling of love or compassion, can have a disastrous influence on a society or on an entire nation.
There are also moral and spiritual laws which cannot be violated and which are no less strict than the physical and psychological laws, although their operation is more subtle and less obvious. The great law of action and reaction, of rhythm and equilibrium, which operates in the natural world, is equally powerful in the moral and spiritual spheres. Those who do evil also attract evil to themselves. Those who are violent and merciless will ultimately provoke violence and cruelty from others against themselves. History shows many examples of this, from Caligula to Rasputin and Hitler.
It is therefore necessary, both for the welfare of others and for our own, that we will be good, as well as strong and intelligent. This alone is the true, whole will. Only such a will can give us success in practice and the highest inner satisfaction. In it lies one of the secrets of the great men and women whom we admire and esteem.
Experiencing the will
The following questions then arise: Is it possible to form and develop a will of this kind? How should such a task be approached? And by what means can it be solved? It is possible to achieve such a will. Both the past and the present give us many examples of men and women who have achieved it. The means exist and have always been more or less known and used. Recent times have shown progress in this respect. Studies have been made and are still being made of lesser-known facts, of the laws of human psychology, of the various manifestations of emotions and of the powers latent in the self.
Will is often confused with strong drives, stubbornness, impulsiveness, and intense extroverted activity. It is common to admire people with a strong will, such as the businessman who starts small and builds a fortune; the stern and authoritative general; and the explorer who faces dangers and discomfort. However, it is quite possible that all of these people do not really possess a strong will, and that they may be “possessed” by a drive, such as greed for money, ambition, a thirst for sensation, and the glamor that surrounds adventure.
To know what the will really is, we must discover it within ourselves. It is an inner state that is difficult to describe or define. It is one of the most fundamental experiences that cannot actually be described in words, but must be experienced individually. Who can explain what the sense of beauty consists of and how it is awakened in humans? It is an “epiphany,” an “awakening,” which can come to a person while observing a wonderful sunset, a majestic glacier, or looking into the clear and innocent eyes of a child. It can arise while observing “The Last Supper” by Leonardo da Vinci or Michelangelo’s “David”; while reading one of the masterpieces of literature, or when listening to the heavenly harmonies of Wagner’s “Parsifal.”
This awakening sense of beauty, at first vague, becomes clearer and more developed through repeated experiences of an aesthetic nature, and is also cultivated through the study of aesthetics and art history. But no intellectual study can in itself replace the initial revelation.
Although the aesthetic sense cannot be taught by others, it can be helped to be awakened and often evoked by creating favorable circumstances for its awakening. For example, by calm and repeated observation of nature and art objects, or by opening oneself to the enchantment of music.
The same is true of the will. At a certain moment, usually in a crisis, we have a vivid and unmistakable inner experience of its reality and nature. When we are face to face with danger, when our instinctive instinct for self-preservation urges us to flee, or when fear threatens to paralyze our limbs, suddenly from the mysterious depths of our being there arises an unexpected energy which enables us to place a firm foot on the edge of the abyss, or to confront our assailant with calm and determination. Faced with the threatening attitude of a superior, or when we stand before an agitated crowd, when all reason tells us that we must give up, the power of the will empowers us to say resolutely: “No! No matter what the cost – I stand by my convictions; I will do what I consider my duty.” Likewise, when we are faced with a flattering and seductive temptation, the power of the will rises up, shakes us out of our dangerous indulgence, and frees us from the snare.
In other cases the inner experience of “willing” comes to us in a more quiet and subtle way. In silence and meditation, when we carefully examine our motives, or thoughtfully consider our decisions, a “voice” arises within us, small but clear, leading us in a certain direction; a voice different from that of our ordinary motives and impulses. We feel it coming from the real and central core of our being. Or else we become aware in this inner illumination that the essential tone of the spirit is the will ; an overwhelming energy that sweeps aside every obstacle, and asserts itself irresistibly and effectively.
The easiest and most common way in which we can discover our will, however, lies in determined action and struggle. When we exert ourselves physically and mentally, when we are actively struggling with an obstacle or opposing forces, we feel a special power rising within us. We become animated by an inner force and experience a sense of will.
In these latter cases, however, it is rarely the pure and unmixed will, since our action is determined not only by a direct act of will, but also by a multitude of desires, hopes, fears, needs and urges.
It is important to fully grasp the full meaning and enormous value of the discovery of the will. No matter how it happens, whether spontaneously or through conscious action, in a crisis or during a quiet inner recollection, it constitutes the most important and decisive event in our lives. The will is the central force of our individuality, our innermost being. Therefore, the discovery of the will is in a certain way the means of discovering our true being.
METHODS FOR TRAINING THE WILL
The strong will
Many people would like to possess a strong will, but few have the determination to acquire it. Most people are held back, consciously or unconsciously, by the effort and persistence it requires. However, there is not much sense in this. Anyone who really wants to master a foreign language or play a musical instrument is willing to sacrifice all the time, energy, and expense necessary for their study. Why not do the same for the development of the will? It is illogical to expect that the strengthening of the will can be achieved without the persistence and effort required for the development of any other ability, whether mental or physical.
The first indispensable condition for the acquisition of a strong will is therefore a serious decision to devote oneself to its attainment, no matter how much time, energy, and means are necessary. As Tame said, one must “systematically and seriously will , every day, for a year, for two, for three years… Man can recreate himself, and even more, he can create himself. It is a great power, a noble task for a proud spirit and a generous heart” (Correspondence, Vol. II, p. 251).
Here some may object, saying: “To do this, I need a firm and determined will, and that is precisely what I lack.” This objection is not valid. It constitutes one of the many “vicious circles” in which man hinders himself, through laziness and lack of faith. Everyone, even the weakest, has at least a little willpower, and although it may be present only in an undeveloped state, it is still sufficient to begin the work.
The cultivation of the will is indeed in some respects easier than the cultivation of the other faculties, because the individual gradually develops an ever-increasing amount of will-power, which can be employed in further development, just as the owner of a successful industrial enterprise can invest the profits in the enlargement of the factory and increase production. Every individual, therefore, has the capacity to develop his will-power . Faced with this truth, so simple, so certain, and so stimulating, no sophism can stand; no denial is possible. He who will not undertake this task is a traitor to himself, and should face the fact that the fault is his own, and that he is responsible to himself and to others for all the consequences of his indiscretion.
Now, without further ado, let us examine the best practical methods for developing willpower.
Preparation
To ensure success, it is essential to prepare thoroughly to create the initial incentive and inner urge. This preparation should awaken a vivid, burning, even passionate desire to develop the will, leading to the firm determination to do whatever is necessary to achieve that goal.
For this purpose, one will find the following exercise very useful:
I. Place yourself in a comfortable position with relaxed muscles.
Reflect on the above statements and apply them to yourself.
a. Imagine as vividly as possible the harm to others and yourself that has actually happened and could happen as a result of the weakness of will you now have. Examine these incidents, one by one, and formulate them clearly. Then make a written list of them . Allow the feelings that these memories and predictions arouse in you to affect you intensely: shame, dissatisfaction with yourself, a violent reaction against the repetition of such behavior, and a serious desire to change this situation.
b. Imagine as vividly as possible all the advantages which the exercise of your will can bring you; all the benefits and all the satisfaction which it will bring. Examine them carefully one by one, formulate them clearly, and write them down . Allow the feelings which these expectations arouse to express themselves fully. The joy of the delightful possibilities which open before you; the intense desire to realize them; the strong urge to begin at once.
c. Imagine as vividly as possible that you are possessed of a strong will. See yourself walking with firm and determined steps. See yourself in every situation acting with complete self-control. See yourself succeeding in resisting every attempt to frighten or tempt you. Visualize yourself as you will be when you have achieved inner and outer mastery. This is the technique of the “Ideal Model.” The entire exercise makes use of the visualization technique because of its value and effectiveness in any creative process.
II. This exercise consists in using reading material specially suited to cultivate and strengthen the feelings and tendencies aroused by the
mental visualization of the preceding exercise. It should be encouraging, optimistic, and dynamic in character, apt to awaken self-confidence and to incite action. Biographies of outstanding personalities who were possessed of great willpower, and books and articles intended to awaken the inner powers, are very suitable for this purpose. But to obtain the full benefit of this reading, it must be done in a special way. Read slowly with undivided attention. Mark the passages that impress you, and copy those that are most striking or that seem especially suitable to your case. It is well to read these passages again several times, so that you may understand their full meaning.
Through the conscious awakening of the will, we feel enriched and more real. A new sense of trust and security, of being “whole” and of joy arises within us. We seem to have awakened from a state of lethargy, and can now begin to truly live. It is therefore not surprising that the Polish thinker, Cieskowsky, prioritized the will above all other psychological functions. Instead of saying, like Descartes, “I think, therefore I am,” Cieskowsky said, “I will, therefore I think, and I am.”
If this inner flame is left to itself, however, it grows pale and dies out, or gives only irregular flashes. It must be nourished diligently, so that it may shine brightly and vividly. The newly awakened will is quickly overwhelmed by a thousand ideas and conceptions, and is broken by desires and feelings that make us restless. It is necessary to protect it, to cultivate it, and to train it. This goal can be achieved through systematic training, and may be called the “gymnastics of the will.”
Gymnastics of the will
The basis of the method is simple. Every organ of our body and every function can be developed by exercise. Muscles become stronger by a series of contractions. In the same way, our will grows by “willing.” To strengthen a particular muscle, or a group of muscles, as in the case of a weak limb, there are exercises that are put together in a way that will only move the weak part of the body. In a similar way, it is best to exercise the will independently of any other psychological function in order to strengthen it. This can be achieved by performing conscious actions that have no other purpose than to train the will. The use of such apparently “useless exercise” has been advocated by the great psychologist, William James, in these words: “Keep your power of exertion alive by little useless exercises every day.” That is, be systematically heroic every day in little unnecessary things; do something every other day, simply because it is difficult, and that you would rather not do it, so that when the terrible hour of danger comes you will not be paralyzed and unprepared. Such self-discipline may be compared to the insurance one takes out on one’s house and possessions. Paying a premium is not pleasant and may never benefit us, but should it happen that our house burns down, the payment will save us from ruin. Similarly, the man who has constantly trained himself day after day to concentrate his attention on, for example, not spending money on unnecessary things, will be rewarded for his efforts. When disasters strike, he will stand firm as a rock, even though he is face to face with ruin, while his surroundings are tossed about like reeds in the wind.” (William James, Talks to Teachers -New York, Holt, 1912, pages 75-76).
Later, E. Boyd Barrett based a method of training the will on exercises of this kind. It consists in performing a number of simple and easy small tasks with precision, regularity and persistence. These exercises can be performed by anyone with ease; they do not require any special conditions. It is enough to be alone and undisturbed for five to ten minutes each day. Each task or exercise should be performed for several days, usually a week, and then be replaced by another to avoid monotony and the formation of a habit that leads to automatic performance.
Here is one such exercise, quoted from Boyd Barrett’s book “ Strength of Will and How to Develop It”, New York, Harper, 1931):
“Determination – Every day for the next seven days I will stand on a chair, here in my room, for 10 minutes straight, and I will try to do this with contentment.”
Write down the feelings and mental states you experienced at the end of this 10-minute exercise. Do the same each of the seven days. The following are excerpts from accounts contained in the book:
“ Day 1 : The exercise is a bit strange and unnatural. I had to smile or cross my arms or stand with my hands at my sides to feel content. It was difficult for me to get into or stay in a state of “wild” contentment without doing anything. I was naturally distracted by various thoughts, e.g.: “What will this experience lead to? etc.
“ Day 2 : The practice period went smoothly and comfortably. I had a feeling of satisfaction, of pride, and of power. I felt mentally and physically strengthened just by exercising my will and by maintaining my determination.
“ 3rd day : I have had a feeling of power by doing this exercise imposed on me by myself. Joy and energy are experienced in “willing” and in the practice of it. This exercise lifts me morally, and awakens a feeling of nobility and power in me. I maintain an attitude of actively wanting what I do, not a submissive and resigned attitude, and this gives me satisfaction.
Boyd Barrett suggests several other exercises of the same kind, which we quote in part:
“1. Repeat calmly and loudly: “I will do this while you rhythmically move a stick or ruler for five minutes.
2. Walk back and forth in the room while alternately touching an object on, for example, the mantelpiece and a specific window area for five minutes.
3. Listen to the ticking of a clock and make a specific movement every fifth tick.
4. Stand up and sit in a chair thirty times.
5. Very slowly and carefully place one hundred matches or pieces of paper in a box. (An exercise that is particularly suitable for combating impulsiveness).
You can invent similar exercises. The important thing is not whether you do one or the other exercise, but the way it is done. It should be done willingly, with interest, precision and style. Always try to improve the quality of the work, the presence of self-observation, the observance of the written instructions, and above all, to develop your awareness of the will and its power.
It is good to compete with yourself. In other words, to adopt a sportsmanship in the best sense of the word.
Exercises that train willpower in everyday life
Daily life, with all its duties and chores, offers countless opportunities for developing the will. Most of our activities can be useful, because by their purpose, our inner attitude, and the way we carry them out, they can become good exercises for the will. For example, the simple fact of getting up in the morning at a certain time can be such an exercise if, for this purpose, we get up ten or fifteen minutes earlier than we usually do. Even getting dressed in the morning can give us such an opportunity if we perform the various necessary movements with attention and precision, quickly and yet not hurriedly. Here is a very important, valuable ability that can be developed in daily life: learning how to “hurry slowly”. Modern life, with its stress and exertion, contributes to creating in us the habit of “hurrying”, even when circumstances do not require it – a result of “mass suggestion”.
Hurrying slowly is not easy, but it is possible, and it paves the way for efficiency and productivity without strain and exhaustion. It is not easy because it requires us to be almost two people: the one who acts, and the one who simultaneously looks at us as an observer. But just trying to do it is a good way to develop willpower.
Likewise, during the rest of the day, whether at the office, in connection with other work, or while doing household chores, you can do many exercises to develop the will, which at the same time will enable us to develop certain qualities that we need. For example, learning to be undisturbed or to collect our thoughts while doing our daily work, no matter how boring the task may be. Or learning to control emotions and impatience when confronted with minor difficulties or unpleasantness, such as being on a crowded train, waiting for a door to open, noticing a subordinate’s mistakes or errors, or when experiencing injustice from a superior.
When we get home, we have the opportunity for similar valuable exercises. We can control the impulse to give vent to our bad mood, which may be due to someone having offended us, or to our being preoccupied with problems at work, and calmly bear with what we are subjected to and try to correct disharmony in the home, etc. At dinner, the exercise of controlling the impulse to eat quickly while thinking about one’s work, etc., is as useful for health as it is for willpower. We should force ourselves to chew thoroughly and enjoy our meal with a relaxed and calm mind. In the evening we have other opportunities for training, such as resisting the temptation to let other people or things distract us from what we want to do.
Whether on a business trip or at home, wherever possible, we must resolutely stop working when we are tired, and control the desire to rush to finish a job. Rather, we should wisely rest and recuperate. A short rest when we begin to get tired is of greater value than a long rest that becomes necessary because of exhaustion. In industry, short and frequent rest periods have been used, which has resulted in greater output from the workers.
During these rest periods, it is sufficient to perform a few muscular exercises or to rest for a few minutes with the eyes closed. When it comes to mental fatigue, physical exercises are generally the most rewarding; however, the individual can find out for himself through practice what suits him or her best. One of the advantages of such short and frequent interruptions is that one neither loses interest in nor incentive for the work ahead, and at the same time overcomes fatigue and nervous tension. An orderly rhythm in our activities creates harmony in our being, and harmony is a universal law of life.
A good exercise is to withdraw at a set time; to decisively interrupt reading or an interesting conversation. It is difficult to do all these exercises well, especially at first, and trying to do them all at once will easily lead to discouragement. It is therefore advisable to start with a few, spread over the day, and when you succeed with these, increase the number, vary them and alternate between them, and do them with good humor and interest. You experience success and failure, set goals and try to achieve them with a competitive sportsmanship. In this way, you avoid the danger of making life too rigid and mechanical, and you turn what would otherwise be boring duties into something interesting and colorful. Furthermore, everyone we deal with becomes our collaborator (without knowing it!). For example, a dogmatic superior or a demanding partner become the mental training tools with which we can develop our will – the will to the right human relationships – by precisely giving us the challenges we need at work. When a meal is delayed, it gives us an opportunity to practice patience and composure, and the chance to read a good book while we wait. Friends who talk too much or waste our time give us the chance to control how much we talk. They teach us the art of politely but firmly refusing to participate in unnecessary conversations. Being able to say “no” is a difficult but very useful discipline.
Physical exercises to train the will
These constitute a very effective technique when performed with the specific intention and with the aim of developing the will. As a French writer, Gillet, has expressed it: “Gymnastics is the primary school of the will and serves as a model for the gymnastics of the mind.” In reality, every physical movement is an act of the will, an order given to the body, and the conscious repetition of such actions—with attention, effort, and perseverance—exercises and strengthens the will. In this way organic sensory impressions are awakened: the consciousness of physical energy, a more rapid circulation, a feeling of warmth and suppleness in the limbs, and their readiness to obey. All this produces a feeling of moral strength, determination, and control that sharpens the will and develops its power. We repeat, however, that to obtain the highest benefit from the exercises, it is necessary that they be performed solely with the intention, or at least with the main purpose, of training the will.
Such exercises must be performed with measured, deliberate precision and attention. They must not be too violent or too tiring. Every movement must be performed with energy and determination. The exercises or sports best suited for this purpose are not those which are violent and exciting in nature, but rather those which require endurance, calmness, agility and courage, and allow for interruptions and variation in the movements. Many outdoor sports – such as golf, tennis, ice-skating, walking and climbing – are particularly suitable for training the will, but when these are not possible, selected suitable physical exercises can always be performed at home.
Characteristics of strong will
These can be summarized as follows:
Force (energy) – This is obvious and requires no comment, but it is necessary to face the fact that force is not enough. There is no doubt that if a difficult task is to be accomplished, or a strong impulse is to be resisted, a great deal of force is required. But if such actions are only occasional and sporadic, one cannot say that the will is truly strong. To be so, it must also possess:
Endurance – It is the ability to repeat the actions one has decided to perform, regularly and for a long time. For certain tasks of long duration, determination is more necessary than strength, and the former partially replaces the latter.
We have a typical example of this in Charles Darwin, who possessed so little physical and nervous strength that he was incapable of holding a long conversation and could only work for a little over an hour each day. However, he overcame this handicap by adopting the method of “little and often,” and in this way he gave the world his great epoch-making book.
Concentration – Perseverance and vigor are not enough if our many interests and pursuits disperse our energies into a thousand little streams. It is of little value to have the energy and perseverance to remain at a desk for ten hours if during that time we divide our attention among many books, or if we delude ourselves into thinking that we can have many projects going at once. This is the reason why many active, remarkable, and intelligent people produce nothing of any real significance.
The intelligent will
As has been emphasized, willpower alone is not enough. The will must also be intelligent and skillful. Before one begins to take external actions that show visible results, the will must first work within; in the mind, and from there influence the various forces that are at play within us.
Modern psychology has shown that we cannot perform the simplest voluntary action, such as the movement of a muscle, unless the image of the movement has first been awakened. It has also shown that if the will is placed in opposition to other psychological forces and mental activities such as ideas, feelings, and drives, it will often be overpowered. Its true function is to direct, stimulate, and regulate the activities of the various aspects of our being so that they may lead us to the goal predetermined by us.
If one wishes to achieve success in life, one must know the most important facts and laws concerning the wonderful mechanism of our being and the laws which regulate it. The ignorance which prevails in this field, even among the well-educated, is great, and grave mistakes are constantly being made. Elementary psychological laws are violated, and absurd methods are employed. Some try to attain their goals by violent efforts of will without securing the co-operation of the other psychological functions. Many, lacking a sense of responsibility, or having a mistaken fear of the consequences of “repression,” give free rein to their impulses, with the same result as if they allowed themselves to be driven around in an automobile without using the steering wheel. This way of living is primitive, and results in an enormous waste of energy, followed by exhaustion, nervous and psychological disturbances, and even—in a number of cases—crime and suicide.
It is obvious that one should know the psychological world in which and over which the will is to act; what elements that world consists of, what forces are active in it, the laws that regulate it, and the most practical and effective means of achieving the desired results. There is no reason to lose heart in the face of such a task. It is not as difficult as it first seems. It involves the acquisition of a simple and clear knowledge that can be attained by anyone.
As it is not necessary for a driver to understand difficult theories of advanced mechanics. Likewise, it is not necessary for a person who wishes to gain mastery over himself to know the inner nature of psychological forces, or to be an advanced philosopher. It is enough for him to be acquainted with the most important facts and laws of psychology which serve a practical purpose for him.
The most important facts and laws of psychological life
The elements that make up our innermost being may be roughly classified as: (1) impulses; (2) feelings (emotions); (3) knowledge. The first classification includes all basic drives, tendencies, and wills. To the second classification belong emotional states and feelings of every kind. The third classification includes the senses of sight, hearing, etc., and all mental images, attitudes, concepts, and ideas. These elements, however, should not be regarded as immobile, static, and fixed, but as living forces in constant activity and transformation, the dynamics of which are regulated by laws that are just as clear as those that apply to physical energies.
From the many laws of psychological life we will briefly mention those which are most useful for practical purposes. (1)
1. Images or mental representations and ideas tend to produce the physical conditions and external actions that correspond to them.
Some psychologists have formulated this law in the following way:
a. Every idea has within itself an element of movement, and
b. Every idea is an action in its initial phase.
This explains, at least in part, the power of “suggestion” and “persuasion” which so often drives us, or which we use even unconsciously. It also explains the overwhelming influence of mass suggestion, so intelligently and successfully exploited by advertising men and other “persuaders.” To the objection that we are generally not conscious of the conceptions and ideas which transform themselves into actions, it may be answered that innumerable mental images usually accumulate within us, which clash and prevent each other from manifesting.
2. Postures, movements and actions tend to evoke and intensify the ideas, thoughts, emotions and feelings that correspond to them.
This is clearly demonstrated by the following experiment: If we close one fist of a hypnotized person, he gradually closes the other fist, raises his arm, presses his lips tightly together, frowns, and his whole appearance expresses anger. If in real life one “plays the part” this tends to arouse corresponding thoughts and feelings. There speaking in a harsh tone and acting as if one were angry tends to arouse real anger. This is often seen in boys who start out fighting for fun, gradually become agitated, and end up fighting in earnest.
The method used by researchers to penetrate the psychological state of others is also based on this law. They artificially imitate the postures and facial expressions of the people they observe, and by doing so, they awaken the corresponding psychological state in themselves.
3. Ideas, thoughts, and perceptions tend to arouse emotions and feelings that correspond to them . For example, the sight of a funeral evokes a feeling of sadness, arousing fear of our own death and the death of our loved ones. The thought of sudden danger arouses feelings of fear. Therefore, ideas/thoughts and perceptions tend to produce: (1) actions , in accordance with the first law; (2) emotions , in accordance with the second law.
But which will prevail – actions or emotions? It depends on two factors: a. The nature of the thought or idea; b. The psychological type of a person. For example, the idea of danger arouses in an active person mainly the urge to use practical means to avoid it. In an emotional type, fear is aroused to such an extent that the power of action can be paralyzed. In a mental type, thoughts and mental ideas will be stronger than emotions, and will tend to arouse other thoughts and ideas.
4. Emotions and impressions tend to arouse and intensify ideas, thoughts and
images corresponding to or associated with them . For example, the fear of getting sick arouses a series of images of illness which are harmful, both because they create depression and even more so because the mental images thus aroused tend to produce the corresponding physical conditions, i.e. psychosomatic problems (through the operation of Law 1).
5. Attention, interest, affirmations and repetitions reinforce the ideas, thoughts and perceptions they are centered on.
Attention makes ideas and thoughts clearer and more precise, and enables us to find new elements and new details in them. It can be compared to a lens through which we observe an object. The image becomes larger, clearer, and sharper. What is in the center of our attention becomes clearer, while what is on the periphery remains more unclear. (The latter can be called “marginal consciousness”; it belongs to a semi-conscious sphere, an intermediate zone between the conscious and the unconscious ).
Interest makes ideas and thoughts more prominent. It causes them to occupy a larger place in our field of consciousness and to remain there for a longer period of time. It increases and intensifies our attention. Conversely, attention tends to increase interest.
Affirmations cause an identification with the ideas and thoughts we have, giving them more power and effectiveness.
Repetition works like a hammer on a nail, causing the thought and image to penetrate and stick until it dominates and even occupies the mind. It is a technique used all the time in advertising, and the millions they spend showing the same advertisement to the public many times are proof of the effectiveness of repetition. In this connection I would advise you to study the various psychological techniques used by advertising people, both to prevent us from irrationally submitting to their influence, and also to use them for good purposes in the training of our will.
6. Repetition of actions intensifies the drive for continued repetition and makes their execution easier and better until they are carried out unconsciously.
Habits are useful. They represent a great saving of energy. They can be compared to streets and roads. It is so much easier and more convenient to walk on a street than to weave through the vegetation of a piece of uncultivated land. When repeated habitual actions are taken over by the unconscious, the consciousness is freed for other and higher activities. This is a recognized fact of biological functions. What a burden it would be for us if we had to breathe and digest consciously!
In his book, La Psychologie de l’Education , Gustave Le Bon goes so far as to state that education is “the art of making the conscious pass into the unconscious.” This is true in the case of learning and skills, but it is certainly not true of all education. One could say that exactly the opposite is true in the case of the higher aspects of education. To the extent that formation maintains its etymological meaning, its purpose and function is to “extract” the latent possibilities from the unconscious, to activate its dormant energies, especially in its higher parts, the superconscious.
Furthermore, there is danger in habits; they tend to limit us and allow us to follow only the beaten path. But as William James has aptly said: “Will and intellect can form habits of thought and will. We are responsible for the formation of our habits, and even when we act according to habits, we act freely.”
7. Ideas, thoughts, perceptions, emotions, feelings and drives combine and group themselves, forming “psychological complexes”.
In this way, psychological groupings are created that can grow to the point where they actually become “part-personalities” that have a semi-independent life. They develop as the different “selves” described by William James (the family self – the professional self – the social self).
8. Psychological complexes find and use their means to achieve their goals – without our awareness, independently of, or even against, our will.
This law explains why drives and other psychological forces seek to and often succeed in escaping or overpowering our control. It has been called the “law of subconscious finality” by Baudoin, and in his book Suggestion and Autosuggestion (London, Allen and Unwin, 1920) he describes in detail how it works and points out the ways in which it is used in therapy and education. The knowledge and application of this law is important because it makes possible three basic tasks for the will. The first is not to be or remain dominated by these complexes or sub-personalities. This requires that we recognize that they are there and disidentify ourselves from them, and thus become able to gain mastery over them. The second task is to use them appropriately in accordance with the needs, circumstances, and goals we wish to achieve. The third task is to modify these complexes, to shape these sub-personalities, and then to harmonize them with each other as sub-components of our general psychosynthesis.
9. The psychological forces that remain unexpressed and that are not given outlet in action are collected, act and transformed in the unconscious, and can produce physical effects.
It is the source of many psychological and psychosomatic difficulties, and it also indicates the way in which they can be cured. It holds the key to the conscious transformation and sublimation of our drives (sexual, aggressive, etc.), which is one of the most important methods in therapy, education and creative activity.
The good will
In our consideration of the development of the will so far, we have looked upon the individual as an isolated part and his will as a tool for personal gain. But in reality the isolated man does not exist; he is in constant interaction with his family, his work colleagues, and with society in general. Man has many and varied relationships with his fellow men and with the world.
Therefore, we are confronted with two problems that are of the greatest practical importance to us. They concern:
I. The relation of our will to the wills of others
II. The relation of our will to the universal Will.
No matter how strong and capable he may be, a person who does not consider these relationships will inevitably arouse reactions and conflicts that can overturn the structure he has so laboriously built. Nevertheless, modern life presents a general clash of wills as those compete for dominance in all sorts of areas. Social classes in conflict with each other, parties against each other, nation against nation, while within families there are often disputes between spouses, between parents and children, and between family members.
It is not possible to enumerate the enormous waste of physical and psychological energy, of time and money, of willpower, and the total suffering created by these struggles. Our civilization has indeed adopted many ways of life which are as uneconomical and exhausting as they are the opposite of spiritual. This has been the subject of deep concern to those who are practically minded in a truly spiritual sense. They have endeavored and are endeavoring to replace competition with cooperation, conflict with conciliation and agreements, based on the understanding of the proper relations between groups, classes, and nations. The successful outcome of this attempt, however, depends largely on the harmonization of the wills of all parties involved, so that their different aims may be brought together in a context which takes into account an overarching human solidarity.
The same is true of our relationships with nature and the universe. These relationships are complex and mysterious, and raise difficult questions concerning the origin, meaning, and purpose of life. These questions are the subject of the ever-recurring themes of philosophy, spiritual contemplation, and religious belief. It is certainly not possible to deal with such questions in depth here. However, we can single out from all these questions those which in reality—although they may seem abstract and distant to us—relate to every action in our daily lives. We are constantly forced to take a stand on circumstances and events, and this necessity implies a conception of life and values, a “philosophy” or a belief, however rudimentary and unconscious it may be.
In taking a stand on life in general, we usually make the same mistake that we often make in our relations with our fellow men. The same arrogant personal will is constantly trying to go against nature, to rebel against events and against fate. But nature and fate cannot be defied in this way. No matter how we perceive it, there is in the universe a great law of harmony, balance and compensation. Every action provokes a reaction, and every violation of harmony and balance returns, like a boomerang, to the offender. Therefore, it is necessary to curb our rebellion and learn to live in harmony with life.
Just as the will has the power to develop itself, to control and direct the other psychological forces, it also has the power to control and discipline and limit itself. It has the power to cooperate harmoniously with a group of other wills, to uphold and subordinate to itself universal values that are freely recognized and accepted.
This is the “will-to-good,” and it is different from “good-will.” In “good-will” the emphasis is on goodness . It is a humane attitude toward others. Good-will is a prerequisite for understanding; the means of solving human problems. It gives birth to right relationships, and it expresses itself in cooperation. It has been called “the active principle of peace.” In the will-to-good the emphasis is on the will. It is a strong determination to let good prevail. Therefore it is positive, active, and dynamic. To the extent that a human being can recognize and manifest it, it is an expression of the Will of the Universe, of the Divine Will.
The methods for developing the will-to-good do not differ from those already mentioned. Methodical exercises; meditative reflection, and autosuggestion; transformation and sublimation of psychological forces, etc. The difference lies in the goal, the purpose, and the scope of application.
The relationship of our will to the wills of others
The fundamental obstacles, the great enemies that stand in the way of both good-will and the will-to-good are self-absorption and selfishness. Self-absorption can coexist with sincere devotion to others and with sacrificial actions. The general tendency is to attribute everything to oneself, to consider everything from the angle of one’s own personality, to concentrate only on one’s own ideas and on one’s own emotional reactions. The self-absorbed person may have a sincere desire to do good, but only in one’s own way. Therefore, he is likely to be overbearing or fanatical. He wants to convert everyone to his beliefs, impose his methods on them, and sees salvation only in the means he offers. Such an attitude is a fundamentally wrong perspective; a truly psychological “Ptolemaic mindset.” Thus, with the best intentions, one can do real harm, like the kind-hearted monkey in a story who, upon seeing a fish in the water, rushed to save it from drowning by carrying it up into the branches of the trees.
Selfishness, on the other hand, is the result of the fundamental urge for self-preservation and self-assertion, the result of the desire to possess and dominate, and as such constantly finds obstacles that prevent the satisfaction of desire. It arouses aggressiveness and violence and an urge to destroy that which makes it difficult to achieve the goals of desire. Selfishness is deeply rooted in man and has always existed, but in our times it assumes more pronounced and dangerous forms because modern life provides us with stronger stimuli, fewer constraints and more powerful destructive means. Controlling selfishness is therefore not only a moral requirement, it is a necessity for social security.
Another obstacle is the lack of understanding of others. We are easily inclined to misunderstand those who belong to another race, nationality or social class; who belong to another religion, political party, etc. But often we have no less lack of understanding of those who are closest to us and whom we love. Unfortunately, personal love does not create mutual understanding, as many are inclined to believe. We often see the sad sight of people who love each other dearly, but who do not understand or have a sense of the vital needs of the loved one (spouse, child or parent), and thus torment or even ruin the life of that person.
How can this be avoided? By the will-to-understand . To truly understand, we must be willing to make the necessary preparations and develop a specific ability, namely empathy.
The preparation consists of acquiring sufficient knowledge of psychology, both general and specific. This includes:
a. A knowledge of the psychological structure of man;
b. An understanding of the differentiated psychology in relation to age, gender, type, etc.
c. To become familiar with the unique combination of character traits in different individuals.
The means of acquiring this knowledge are:
a. A study of books that deal with psychology from a dynamic and humanistic point of view.
b. Insights into human personalities, first-hand documents and material: biographies, autobiographies, diaries and letters written by very different kinds of people – men, women, saints, scientists, ancient and modern, from the East and from the West. Among the most useful for this purpose, one may casually mention those written by or about: Marcus Aurelius, St. Augustine, Petrarch, Montaigne, St. Teresa, Rosseau, Mazzini, Emerson, Lincoln, Amiel, Ramakrishna, Tolstoi, Rabindranath Tagore, Adele Kamm, Keyserling, Wagner, Helen Keller, Jung. Good psychological novels such as those written by Dickens, Balzac, Tolstoi, Dostoevsky, Manzoni, Romain Rolland are also useful. Today’s biographies and novels are less suitable because they generally deal only with, or emphasize, the lower, darker aspects of human nature. Most of them are permeated with anguish, despair, a sense of hopelessness, or with bitterness and rebellion. Therefore, they can give a distorted and one-sided picture of human nature. Among the few exceptions are Jung’s Memories, Dreams, Reflections and novels by Herman Hesse, Pearl Buck and Priestly.
c. The development and use of empathy (“Projection of one’s own consciousness into another person through the imagination” – Webster).
The first requirement for this is an impersonal and self-forgetful attitude on our part. This can be achieved by letting ourselves be filled with, or actively arousing an absorbing interest in, the person we want to understand. Let us meet him or her with sympathy, with respect, even with wonder, as a “YOU” and thereby establish a deep inner relationship.
Let us then increase this approach until it becomes first a living contact and then an identification. Let us imagine that we have become that person for the moment. Let us try to find out his thoughts and his feelings; let us imagine ourselves in different states and situations, and evoke his mental and emotional reactions to them.
Such empathy is made possible by the essential “oneness” of human nature, as described below, and despite all external differences on an individual and group level. All the elements and qualities – the seeds of all virtues and vices – of a human being are potentially found in each and every one of us. In each of us there is a potential criminal or a potential saint or hero. It is a matter of different development, values, choices and control.
The exercise not only helps us to gain a true understanding of others, but also gives us a greater love of humanity. It gives us an insight into the wonder and mystery of human nature, in which so many and so contrasting elements exist side by side. We find both the seeds of goodness and the possibility of salvation that exist in people with criminal tendencies, weaknesses, imperfections, and even lower drives, which are also found in a great man. We become aware of the conflicts that take place both in these extreme cases of human types and in all the intermediate types and the resulting suffering. We therefore let go of our usual stupid attitude, where we judge others, and a great compassion, a sense of community and solidarity flows through us. And this naturally awakens the will-to-good .
The relationship between our will and the universal will
1. The realization of our true place in the universe
This can be easily acquired by the exercise of reflective meditation. Let us subdue the activities of the mind and calm the emotions, “create silence” within ourselves—at least to a certain extent. Then let the sense of the infinite greatness of the universe permeate us. Let us feel ourselves as small particles in it, similar to myriads of other particles. Let us realize that we are one of the many millions of inhabitants of a small planet—one of the planets of a star, which itself is only one of millions of suns that form a galaxy, and that galaxies are numberless. Such meditation produces little by little, or sometimes instantaneously, an inner change that could be called an inner “Copernican revolution.” We no longer live and act as if we were the center of the universe. The true proportions and relationship between the universe and us are established. And yet, by a strange psychological paradox, instead of feeling small and humiliated, we experience a sense of expansion and a new dignity. We lose our false sense of importance, our inflated pride and conceit about our personal merits. We feel in harmony with the universe, and feel even more that we are made of its substance, as a drop of water is made of the same substance as the ocean. We recognize that we are an integral part of it and feel the joy of this realization.
From this meditation we return to our everyday lives more balanced and clear-headed, with a clearer insight into personal and practical problems. The memory of it will remain with us and support us through trials and painful times. It is easier to practice this meditation in the middle of nature, or while looking at the starry sky. However, if this is not possible, one can find effective help by reading a few pages in a book on astronomy beforehand and by looking at photos of the Milky Way and other galaxies that show the infinity of the cosmos.
2. Access to the Universal Will
The preceding meditation has prepared us and led us to the last and highest goal in the training and use of the will. In contemplating the grandeur of the universe, one realizes that it is not only a wonderful physical mechanism, but that it is permeated and pulsating with life; that it is evolving and guided by intelligent laws; that it must have meaning and purpose. Even those who have no religious faith or a definite philosophy of life can hardly deny that the universe is governed by laws of evolution. In the stars and in the insect, in the atom and in the heart, we see the same tendency or direction towards a mysterious goal. When we have become aware of the powers of this universal law, it becomes clear to us how foolish it is to oppose it. We discover that the real cause of so many failed efforts lies in the unconscious and ignorant failure to observe the law. Then a spontaneous impulse to observe it and cooperate with it will arise within us. And here again we have a paradox: By voluntarily submitting one’s individual will to the universal Will and merging with it, the individual will is neither annihilated nor diminished. At the very moment it seems to die or cease to exist, it rises transformed and with new strength.
When the individual wants to cooperate harmoniously with the Will that governs the Universe, that Will cooperates with that individual and places Its own unlimited powers at his disposal. In the Laws that govern the Cosmos, one discovers the laws that should govern one’s own actions.
In this way, the will, as it becomes good, becomes at the same time strong and wise, and this union, this synthesis of the three, will create the complete will – the Perfect Will .
Notes
(1) Note that there are some variations in the wording and order of these psychological laws compared to those in his later book: Act of Will.
(2) The author uses the English word “ideas” in a way that in many places it can be translated as both “ideas” and “thoughts.”
How to move forward
Here you can receive seven free meditations , one of which develops the will.
Also read the book The Psychology of Will for a complete introduction to the will.
