Appendix Two: Thinking and Meditation; Appendix Three: Questionnaire on the Will; Appendix Five: Differential Psychology

Appendix Two: Thinking and Meditation                             


Assagioli identifies three types of meditation here: reflective, receptive and creative. He relates thinking and meditation, emphasizing that what many or most of us call thinking is more like having thoughts that spontaneously and without control, play in our mind. We are not actually directing them to some chosen end. Meditation, he says, will help us calm and direct our thoughts so that they may effectively accomplish the thinking tasks we have set our mind to do.

In order to meditate, we need to get physically relaxed and calm, emotionally calm and tranquil and mentally recollected, turning our "mind's interest and attention inward." It will take time and persistent effort to bring the mind under control.

Reflective Meditation
Reflective meditation involves thinking about some subject, "exploring all its implications, ramifications, and meanings." As we attempt to do this, we soon realize that we are likely to fall into mental shortcuts, prejudices and to jump to conclusions. Practice will help us achieve more concentration and clarity. The objects of meditative reflection can be: psychological and spiritual qualities to which we aspire; symbols of higher qualities and integration; "seed-thoughts" such as simple statements of aspiration, or even paradoxical statements, such as Zen koans; and the Self. Reflective meditation on the Self is meant to give us the ability to distinguish between the Self and our identification with various functions and elements of the personality. We reflect on the Self, so to speak, "from above" and aim at "understanding, interpretation and evaluation of what we discover in ourselves."

Receptive Meditation
The purpose of receptive meditation is to be able to receive inspiration, messages, and guidance for action from the superconscious. For this to happen, the mind must be silent and waiting. Assagioli notes that our minds often rebel against silence and try to fill it, but if we persist, the mind will quiet. If we become "heavy" or "somnolent" we should end the meditation because there is danger that we will get messages and urges from our personal lower unconscious or from the lower collective unconscious.

Assagioli discusses the forms in which messages arrive, through "seeing" (understanding), intuition, or illumination - in which a sense of inner divinity seems to permeate oneself, nature and living beings. Another way is through "hearing," having a sense that some message has been "spoken" and that we have heard it. We feel we need to respond, allow the message to work within us. A third way of receiving a message is through the sense of "contact," of being "in touch" with the Self which brings us into a greater alignment with It, and gives us a greater sense of life and energy. The fourth way of receiving messages is in a strong "stimulus to action." We have an urge "to do a given thing," to take on certain tasks or some mission.

Assagioli makes it clear that these messages, whatever form they take, are clear at the time, but fade from awareness quickly. Therefore, we ought to register them. Registration means to deliberately write down what we have received as soon as we can, which will also help in understanding what they are about.

Sometimes, the message we receive comes at a later time, after a meditation that has not seemed particularly fruitful. It will help if we stay open to such delayed messages by maintaining "an inner attitude of watchful waiting."

Creative Meditation
Assagioli suggests that thought is powerful and creative in itself. Yet, because of our undisciplined minds and our internal conflicts and contradictions, we do not create what we would like. He says we need to understand our motives, making sure that they are good, and clarify and determine our objectives. He indicates that this current period of time is one in which new "forms" "are being built into every sphere of life." Our role in creating these new forms can be important.

The stages of creative meditation as given by Assagioli are:

1. Clear conception and precise formulation of the idea;
2. Use of the imagination, i.e., "clothing" of the idea in pictures and "suggestive" symbols;
3. Vivifying the idea with the warmth of feeling and propulsive force of desire.

The final section of this Appendix includes a rather extensive outline for meditation on the will.

Appendix Three: Questionnaire on the Will
This is a relatively short but intense and searching questionnaire on one's relationship with one's will, its qualities and aspects, and status of one's development and training of the will.

Appendix Five: Differential Psychology
In this Appendix Assagioli addresses the "angles" which psychologists might use to differentiate among people. Some psychologists use traits and factors to make these distinctions, some use various typologies, and some seem to approach individuals as individuals (Idiographic Psychology). There are many dangers in rigid typologies and ways of categorizing people and their personalities, but, Assagioli says, there are some distinctions among people that have some usefulness. For example, he writes that the differences between introversion and extroversion, in general, and on different personality levels, can help us understand and (presumably) accept the differences among us. When introversion and extroversion are applied to the four Jungian psychological functions, we can see that the personalities of introverted feeling types and extroverted sensing types, for example, might have quite different perspectives on whatever they are viewing or dealing with.

Toward the end of this Appendix Assagioli makes the point that deep understanding is different that simply "knowing about" someone. He writes that Binswanger concluded that "this understanding requires union of heart and head" which can be called "loving thinking." Finally, "in the realm of the superconscious and the Transpersonal Self, "we find the paradoxical union or integration and coexistence of the individual and of the universal."

Chapter 17: The Joyous Will; The Will Project; and Appendix One: Self-Identification Exercise

Gaston La Touche The Joyous Festival

Chapter 17: The Joyous Will                                                       
This chapter begins with acknowledgment that the "association of will with joy may seem surprising." Since will has often been associated with forbidding and denying one self satisfaction of one's inclinations and desires, this is understandable. However, Assagioli says, "the act of willing can be and often is intrinsically joyous." He says "there is not yet a coherent psychology of joy" because, in essence, we do not have a coherent psychology of true psycho-spiritual health.

In the remainder of the chapter Assagioli examines satisfaction of the various levels of needs and resulting experiences of enjoyment or joy. Basic needs' satisfaction results in pleasure. Happiness is the "general subjective state of a person whose 'normal' needs and desires are (...) satisfied" Fulfillment of higher needs leads to joy, and "finally, the full Transpersonal Realization and even more the communion or identification with universal transcendent Reality ... (is) bliss." There are, of course, times of adjustment and struggle during which one does not experience joy, but these times are temporary. It is also possible to experience mixed feelings of joy and pain (as different subpersonalities experience different feelings). And, some people may be so focused on satisfaction of higher values that even pain is experienced as joy.

The Will Project

-Introduction-
The introduction emphasizes the importance of inner attitude and the "constant application of "good will" needed to bring about changes in the inner attitudes of people. Assagioli is especially concerned about the application of will to "the great issue of peace and war." He says that "good will automatically excludes violent conflicts and wars. It would be well to realize this strategic point and to make a campaign for good  will, in schools and everywhere." Further, he advocates the higher uses of the will, Transpersonal Will and identification with Universal Will, toward "achieving true peace."

Assagioli than presents an outline of a "program of Research on the Will and Its Applications." I will not attempt to summarize that outline here. Much of it is an outline of the material in the body of The Act of Will, and some of it points to what would be involved in an expansion of the book's effort to understand and apply the will in individual and social development.

Graeme Wilson has undertaken to further fill in and expand on the outline, and to collect relevant materials related to the will on his website, www.willproject.org. His website includes references to the works of philosophers, psychologists and occultists who have written about the will.

Appendix One: Self-Identification Exercise                                   

Identification and Disidentification

This exercise helps us to distinguish between the contents of our consciousness and consciousness itself. We usually identify ourselves, not as the "I" but as only a part of our self. "This identification with only a part of our personality ... prevents us from realizing the experience of the "I," the deep sense of self-identification, of knowing who we are. Because of our partial identifications we too often experience certain kinds of losses as a kind of "death," a "painful crisis." We must then "enter ... into a new and broader identification ... into a higher state of being." We can facilitate this "rebirth" process by a "conscious, purposeful, willing cooperation." And, we can do this by "a deliberate exercise of disidentification and self-identification.

The Identification Exercise

Participants in The Act of Will book study will recognize this exercise as the alignment process with which we begin each telephone conference call. "I have a body and I am more than my body. I have desires and I am more than my desires. I have emotions and I am more than my emotions. I have a mind and I am more than my mind. (disidentification) I am a center of consciousness and will, the personal self. And further, I am the Transpersonal Self and more. (identification)

Assagioli recommends that the full exercise as he presents it in the book be practiced daily, especially shortly after awakening, and in abbreviated form throughout the day.

Hedi Weiler provides a lovely recorded version of the exercise on the Center for Awakening website at www.centerforawakening.org/resources/meditation

Chapter 15: Planning and Programming, and Chapter 16: The Direction of the Execution

Chapter 15: Planning and Programming                                           
In this chapter, Assagioli begins by discussing the importance of planning and programming the psychological dimension of one's personal life. He recommends carrying out a personal psychosynthesis and engaging in interpersonal and social psychosynthesis. Clearly, he intends to convey that planning and programming are not just for projects, but rely on the personal psychosynthesis of the one doing the planning and programming.

He then claims that the personal psychosynthesis and personal life plan depend on following the "rules and techniques" common to all planning and programming. He lists four such rules.

The first and most important rule is "to formulate ... the goal to be reached, to retain it unswervingly in mind through all the stages of execution, which are often long and complex." One essential thing in following this rule is to continue to focus on the ends to be achieved rather than to get lost in allowing the means to themselves become the ends. He says, "a vigilant and energetic will is indispensable for maintaining the means in their place, ... being master of them, while only using those that truly serve the intended purpose, and (only) to the extent they serve it."


The second rule is to consider whether an intended program can be realized. We are to examine its feasibility in terms of the "capacities, circumstances and resources"... we have "at our disposal."

A third rule in planning is to establish right cooperation with others, exploring whether others are doing something similar, and cooperating with their efforts rather than trying to duplicate them. "What are needed are the wisdom and humility to acknowledge what has already been done, or is in preparation, in the same direction as our projects, and then to cooperate ... with those who are doing or propose to do the same thing."

The fourth rule of planning is recognize, distinguish among, and properly sequence the phases of planning. The phases of planning are: formulation, programming, structuring, project-making, model or pilot project. Assagioli gives the example of a student of his who wanted to operate from different and higher motives than the materialistic ones that were driving him (he formulated the issue). The planning for the change he wanted to make involved establishing a program of increasing his awareness of how materialistic considerations influenced him, and to "choose which ones he would like to reduce". Then, structure was selected, that of making choice about motives to act upon, as awareness had increased. The project was to expand his awareness of materialistic drives. And, a pilot project was selected, doing an evening review of how he had been influenced during the day by materialistic thoughts, feelings or actions. Over time, the student was able to be more intentional about reducing materialistic motives and getting in touch his his higher values.

Assagioli says it is important to realize that what may seem to be a step-by-step process often also requires the ability to keep all the "steps" in mind at once. He compares this to mountain climbing which involves vision, foresight and attention simultaneously to the distant goal, the immediate objective and full attention to action steps. He calls this a "trifocal vision" of the "perception and retention in mind of the distant gaol and purpose; the survey of the intermediate stages which extend from the point of departure to the arrival; and the awareness of the next step to be taken." Also important are issues of timing and duration within each stage and between stages. Finally, plans must be flexible so that they can be adjusted as circumstances require.

Then Assagioli addresses the personal and transpersonal psychosyntheses, stating that "(c)areful planning and patient execution of a life plan and subplans are necessary if one is to fulfill (one's) personal existence and become all that (one) can." As each person's life plan necessarily involves the lives of others, there is also a need for interpersonal and social psychosynthesis. "Moreover, the individual life plan must be coordinated, integrated and harmonized with plans that include other people."

A Note on Social Psychosynthesis
In this section of the chapter, Assagioli considers the relationships between the individual and society. He recommends using the principles he laid out in his pamphlet,  Balancing and Synthesis of Opposites, (New York, 1972). He presents a diagram of a triangle with Conformity, Adaptation, and Rebellion at the base. These are considered to be on a continuum with each other. However at the top of the triangle is the point labelled Transformation. Transformation resolves the polarity between conformity and rebellion. From a higher level one can "be an integral and effective member of society while maintaining his independence fully. This position (transformation) stands for action in and on society, in order to transform it." This statement leads into a discussion of the responsibility each person has to find some time and space, however small, to be "inwardly free."

Assagioli ends this chapter with reference to the Universal Plan, and the necessity of the individual to remain in its flow, to find their own place in the current. He says that "we can know something of it and glimpse its broad lines and especially its evolutionary direction, and thus recognize it is the direction of the greatest good." "...(W)isdom is necessary for harmoniously interweaving the individual plan in the Universal Plan; and will is need for ... proceeding on a straight course."

Chapter 16: The Direction of the Execution                                     

"...the true and natural function of the will as this stage is to direct the execution."

(Note that these days, it would be more common to call this stage 'the direction of the implementation'.)

The will directs implementation by "taking command of and directing the various psychological functions": sensation, emotion/feeling, impulse/desire, imagination, thought, and intuition. In his analogy of driving a car, Assagioli says that before a person gets in and drives the person she or he checks the tires, gas levels, etc. The analogy in the direction of the implementation is that there is certain preparatory work in "the development and cultivation of the various psychological functions and with will-function of the self." Once we get in the car to drive, we are generally able to drive without having to painstakingly consciously focus on every movement we make, as we did when we were first learning to drive. We have integrated patterns of behavior and attention that allow us to drive and notice the scenery or carry on a conversation with someone else in the car. Similarly, if we have developed the psychological functions, our will can simply direct them in carrying out their activity. However, most of us will require conscious and focused training and strengthening of the psychological functions and practice in using them with focused awareness.

Assagioli goes on to identify and elaborate the various ways that the will helps us to use and direct each of the psychological functions.

• Sensation - The will is used to bring sensations into conscious awareness and keep attention focused rather than allowing our attention to drift to distractions. It prompts us to concentrate on the "task of receiving, assimilating and integrating the messages brought in by the senses." It directs us to persist in training the power of observation.
• Emotions - The will connects and relates to the emotions. Through skillful will we transmute or sublimate certain emotional energies. If the emotions are very strong, the will directs the discharge of intense energies through catharsis, symbolic satisfaction or even some degree of satisfaction. We are advised to pay attention to the level of "energy charge" of the will itself.
• Imagination - First, Assagioli says, the Psychological Laws from the chapter on Skillful Will, provide us with much information about how the will can work effectively with the interactions among sensations, images and desires/impulses. He suggests the will can be engaged to systematically train the imagination so that it can form and hold all kinds of sensory images. We can also use creative imagination and the techniques of the Ideal Model. The will, therefore, has a rich field in which to work, with regard to the imaginative function.
• Thought - Assagioli says that the will focuses attention on a particular problem, which the mind can  examine, reflect upon, and generate possible solutions or hypotheses, and ways to test them.
• Intuition - Here the will cannot exert a direct influence, and there may be an inverse relationship between the exertions of the will in this regard and the activity of the intuition. Instead, Assagioli says, the will can clear a channel of communication from the superconscious to the intuition by eliminating distractions. In addition, the will "can formulate (clear and concise) questions to be addressed to the superconscious sphere." Answers may emerge fairly quickly or may take some considerable time to appear.

Chapter 13: Deliberation, Choice and Decision, and Chapter 14: Affirmation

Chapter 13: Deliberation, Choice and Decision                           


To choose is necessary because there are many goals it would be possible for us to pursue - goals towards which we have some urge. We cannot pursue them all.

We need to deliberate, to consider the possibilities rather than impulsively decide or act. The consequences of not deliberating can be harmful. Deliberation requires thinking, and, Assagioli says, "Thinking is uncomfortable and tiring; it demands concentration and requires a persistent use of the will." We must learn to think, reflect and meditate. We need to take time to think and deliberate, not let ourselves be rushed into decision/action by our drives and urges. We must actually inhibit such impulses. This, too, requires will.

Inhibiting Function of the Will
Assagioli distinguishes between inhibition of impulses and repression of impulses. Inhibition recognizes the impulse, examines it, analyzes it and determines how to deal with it, through expression at another time, transmuting it, or directing it another way.

Deliberation
Deliberation is an important process that requires seeing the issue clearly, forming alternatives and assessing likely outcomes of the various alternatives. Then, an analysis of feasibility and the timing for carrying out an alternative is made. It is also necessary to consider the possible consequences of a proposed action. This requires a sense of the way different people could respond to our words and actions. We need to be able to take the perspective of others, see from their point of view what we do or propose to do.

Inspiration and Intuition
Assagioli says that we sometimes receive ideas for actions from the higher unconscious "in the form of illuminations, inspirations, and urges to action both inner and outer." We should welcome them and also scrutinize them to be clear about their origin. We need to assess both the prompting itself and a correct way of proceeding. However, we need not be "excessively critical" which would "stifle the inspiration." Wisdom is called for. And, if we need inspiration, Assagioli says, there are "available methods for activating the superconscious and for linking it with the conscious personality." He cites receptive and reflective meditation, and dialog with the Higher Self.

Consulting with Others
When we consult with others we have to clearly formulate what we want to say about our problem or issue. The person with whom we consult will questions for us as well, which induce us to think more about the issue(s). The listener becomes a catalyst for us, their listening presence seems to make it easier to arrive at solutions or to eliminate blocks in our thinking process.

Yet their can also be difficulties when we consult others, particularly if we have not done our own part, expect too much of the person(s) we consult or rely on them without exercising critical thinking. And, if we consult with a number of people, their advice can conflict.

A consultant can help in several ways:

1. to help define the problem
2. to remind us to take multiple perspectives and keep them in mind when an issue is one of relationship(s)
3. to fully consider the material and psychological consequences - the causes and effects - of our (proposed) actions 
4. to sort out and interpret "impressions and indications...received from the unconscious and especially superconscious urges and intuitions."

Collective Deliberation

Assagioli clearly indicates that collective decision-making is preferable to undemocratic, authoritarian decision-making. However, he also names some pitfalls of collective deliberations: individuals' preconceptions, individual and group prejudices, and "not least, the obstinacy and pique aroused by pride ... induce some to attempt to impose their personal opinions without truly listening to the ideas of others."

He suggests that the fewest possible people be involved in actual decision-making, but that they consult with others. Another help is to put time limits on both discussion and making the decision. And, finally, decision-makers should observe a rule that "demands that those who make the decisions assume all responsibility for them, as a group no less than as individuals."

Individual Differences

Assagioli describes two kinds of personality tendencies related to decision: the impulsive and the indecisive. He offers remedies for the impulsive: calm deliberation, inhibition, and meditation. Indecisive people are often introverted people who have feelings of inferiority. Other causes for indecisiveness include fear of making mistakes and "unwillingness to assume responsibility." Assagioli states, "...to decide is inevitable" and those who are indecisive have to develop the courage to make mistakes. Two other psychological types are those who are obstinate and those who are changeable. Obstinacy is a result of rigidity and is sometimes confused with having a strong will. Those who are changeable need to recognize that there "are unchanging laws governing the evolution of life, and our decisions can be taken and upheld in harmony with them."

Choice

When we decide we choose. We prefer one thing/way/course over another, which means we must relinquish others. We often dislike having to give up one alternative even though we decided to choose another. Or, we may try to refuse to choose so we can "have our cake and eat it too." That, of course, never works. The remedy is to "foresee in the clearest possible manner what effects the choice will have..." both immediately and in the future. And, then, we courageously make our decision.

We can train ourselves to choose well and wisely by practicing with smaller and less important decisions. We can go on to practice with matters of greater importance. Assagioli cautions, "It is also important to realize that if one wants to accomplish an aim to which a value is attributed, one must also will the means of pursuing it, however unpleasant and painful they may be." We can affirm, moreover, that "It is worth the effort."

Chapter 14: Affirmation                          

This chapter begins with a consideration of times when we can benefit from working through all the stages of the act of will. Assagioli urges us to examine ourselves in relation to each stage of the act of will to see if we typically get stuck in one or another stage. He writes, "From a study and understanding of the six stages we can learn how to use our will, where we typically fail, and what exercises to use to overcome our deficiencies."

"Affirmation is a pivotal stage in the act of willing." It gives power to our movement into achievement of our goal. "The word 'power' should be well-noted; it means two things: power in the sense of capacity, and power as potency, or energy."

"Volitional affirmation" is, he says, a synthesis of faith and conviction. Faith perceives intuitively the reality of what is not yet manifested. It is also "faith in oneself" - that is to say, the real Self, "what we are essentially." Conviction is mental, conscious, a recognition that the willed action/goal is rational, in harmony with truth. The combination or synthesis of faith and conviction "results in certainty."

Affirmation needs to have a high 'psychological voltage,' to be powerful and intense. Affirmation must take on the quality of "command," an "inner knowing," an "authority" that will be exercised. Such authority is to "be exercised particularly on the psychological energies and functions within us that we need to use to achieve our purpose."

The Techniques of Affirmation

1. Use "words of power." They should be short, clear, 'pithy' words or phrases, written and/or said aloud. E.g. "think of the goal" or "it is worth it"
2. Use images - "use the image or vision of what is wanted as if it were already accomplished." Or, use and images that is a "symbol of what we will to realize"
3. Use gestures or body movements, or perform acts that "directly or symbolically express what is to be achieved"
4. Use repetition of affirmations: at definite times; in a series; with variations in their form

There are some cautions to be observed in using affirmations. One is to make sure of our motives, that they are good. Another is to avoid sparking "contrary reactions on the part of others" by communicating calmly and without aggressiveness. Hurry and impatience about results will not be helpful. If resistances arise within us, we can learn from them and work through them.

Assagioli recommends that when we use inner affirmations directed towards our psychological functions, we disidentify from the particular psychological function and identify with the personal self - the center of consciousness and will. Two essential affirmations help us remember and act from a "distance," "above," from a higher perspective. They are:

I AM A WILL; I AM A CONSCIOUS, POTENT, DYNAMIC WILL.

I AM A LIVING, LOVING, WILLING SELF.

An important point is made at the close of this chapter. Assagioli writes, "much of what is said in this book faces two ways at once: one toward the use of the will to accomplish a variety of purposes, the other toward using the will to train the will itself. ... Every act of the will trains the will and each bit of training allows for further acts of will."