Chapter 4: The Rest of the Story

For this week's study we began with the subsection of chapter 4 subtitled, "Technique for the Training and Use of Imagination." This section contained a number of exercises for strengthening the ability to image in a variety of modalities: visual, auditory, kinesthetic, gustatory, tactile, olfactory. I was impressed with the degree of importance Roberto Assagioli placed on being able to image in these ways, both in the sense of registering/recalling experiences, but also in allowing the imagination to be creative, allowing images to flow and change. Further, I found interesting his claim that part of what needs to be developed regarding the imagination is the capacity to stop or not attend to images and sensations.

Since this work was first published, of course, the use of imagery in education, therapy, sports, artistic performance and medicine has flowered. Interestingly enough, the attention paid to developing imaginative capacity does not seem to have grown along with the tremendous increase in its use.  The differences among individuals for different imagery modalities are fascinating. Assagioli attributes psychological  meaning to these differences, I wonder if they have actually been researched? For example, is it really the case that auditory imagery is more connected with the dimension of emotion?

After a brief subsection on the formation of a psychosynthesis treatment plan, Assagioli moves into discussion of the "Technique of Ideal Models". He points out that we all have models of ourselves that have limitations, are in conflict with each other, and do not lead to our full development. He recommends that these false models be identified and even debunked, while preparing to build a truer model of oneself. He also makes it clear that the process he is advocating involves the patient visualizing him or herself possessing the qualities they are trying to build in, and that the process includes creating successive models as the person builds up their weaker psychological functions, strengthens desirable qualities, and moves to integrate them. Assagioli discusses how the choice is made about what to strengthen and develop, stating that "In the planning both therapist and patient agree which part of the program to take up first, and this includes the choice of the functions or qualities to be developed through this technique of model building and acting." He also discusses the situation in which a block or resistance is experienced in trying to build up a quality, and the concomitant need to move back and forth between working with the negative aspects, while building up the positive aspects.  For example, alternations may be needed between being compassionate towards one's anger or hostility even while aiming for peace and understanding with other people.

The subsection on "Technique of Symbol Utilization" presented much material on the use of symbols, kinds of symbols, and the procedures for using symbols. What I found most fascinating in this subsection was Assagioli's statements about the "functions" of symbols.  "Their primitive and basic dynamic function is that of being accumulators, in the electrical sense, as containers and preservers of a dynamic psychological charge or voltage. Their second function, a most important one, is that of transformers of psychological energies. A third function is that of conductors or channels of psychological energies. ... Symbols as accumulators, transformers and conductors of psychological energies, and symbols as integrators, have most important and useful therapeutic and educational functions. And this can be considered also in reference to psychodynamics because integration is really a function of energy, specifically the function of what has been called syntropy as contrasted with entropy. Syntropy means a heightening of the tension of the voltage of psychological and also biological energy." I am intrigued to explore these notions of psychological energies and their accumulation, containment, transformation, and channels.

Some Comments Related to My Practice and Reflection this Week - from Marsha

I was delighted with the suggestion that this week each of us practice with one of the techniques outlined in the first part of Chapter 4. It seems that individual engagement with specific techniques might stimulate good conversation among us this week.

I was most drawn to the section on the “development of the will” and the exercises therein. I very much appreciated Assagioli’s brief description of the six stages of the will. And I spent some time considering his distinction in stage six between the “dynamic power of the will, the one-pointed driving energy” and the “persistence and endurance” elements of stage six. That is to say that I spent time puzzling over which seems to be more highly developed, or at least habitual, in my own life and behavior.

That unresolved, I proceeded to the exercises described in the section on Mobilizing the Energies - and immediately encountered more puzzlement. Attempting Exercise I Part A, activities 2 and 3, I found it difficult to formulate the advantages of a well-trained will and to picture myself with a strong will as more or less context-free mental exercise. That is, I found it very challenging to conjure a well-elaborated image of myself being purposeful, focused and decisive outside of a situation, a context which would give meaning power to the purpose/focus/decisiveness. So I floundered a bit on this exercise.

I did attempt to practice some of the Exercises of the Will in Daily Life – especially the intention to “make haste slowly” in the routine demands of life. I did make an effort to check in as frequently as I remembered throughout the last several days, to catch myself rushing – if not outwardly, at least inwardly – and to return to a more mindful, thoughtful, careful action. The other technique that I worked with was the one related to physical exercise. Actually, it seemed rather the same as making haste slowly in that it focuses on precision and attentiveness in action – rather than just wildly energetic action. This was very useful for me as I have engaged in regular physical exercise for years – running on a treadmill and working with weights. But the attention to using the activity to train the will added a new dimension to my workout. So, I appreciated the practice with these techniques, attempting to train the will.

In the end I come back to stage one – aim, purpose, intention. As Assagioli says, “without a conscious aim, there can be not pure will” (p.112). And this, it seems to me is the essential (or I should say, existential) issue: Toward what do I aim? What is the “highest conceivable aim or purpose” (p. 113) toward which my will should be trained? The exercise this week brought me back to the words of Sören Kierkegaard – “purity of heart is to will one thing” and his attending questions: “what kind of life do you live, do you will only one thing, and what is this one thing?”

Reading Chapter 4 - First Part

In this section of the book, Assagioli presents a number of techniques that are helpful for the personal psychosynthesis. These techniques have various purposes, one is to "dispose of excessive energies released in the exploration of the unconscious," these include catharsis and forms of expression in writing, physical exercise, etc. Some techniques work to increase the domain of personal control, i.e., critical analysis helps in managing the emotional intensity and expression in ways helpful to the whole person through thoughtful reflection and making conscious choices. The technique of self-identification/dis-identification, "basic in psychosynthesis," leads, through "experimentation" to an experience of "pure self-identity" and "a direct awareness of its (self-identity) presence." In relation to the self-identification/dis-identification technique, Assagioli also mentions the 'test' devised by Bugental, also known as the "Who Am I?" Exercise. The final technique offered in this section of the chapter is "Technique for the Development of the Will" in which the stages of the will are outlined, various exercises are given for strengthening the will, recommendations are made for practices that will enhance the balance of "the different aspects and stages of the will," and some cautions are offered about right use of the will.

We have invited those participating in the book study to select one of these techniques or exercises to practice, notice what happens when they do the practice and reflect on it, and, if willing, report on their experience with it. We encourage other people reading this blog to do this as well.

Reflections On Our Reading and Discussions

Dear Group,

As we proceed with our reading I find delight in the fact that we can do this at all and wishing we could be sitting in a circle around my living room, discussing the issues that have come up. The goal in psychosynthesis always is to actually experience the concepts being taught. Creating that opportunity is what I would normally do. Nevertheless, I’m challenging myself to talk ‘about’ for the sake of our present process.

I too would prefer Assagioli used different language at times. But I remind myself of the time and circumstances under which he operated 100 years ago when psychoanalysis was king. Even that was not generally accepted. The whole mental health field as we know it today did not exist. All that aside, when I put my attention to what he said, it’s clear that he was and continues to be quite revolutionary in his thinking.

This is my big picture understanding of what he says. There are many dimensions of existence. There are many dimensions of the human being. Psychosynthesis prepares us to become aware of and bring into harmonious relationship some of this levels - personal and transpersonal psychosynthesis. Once this is achieved, we can then have our own, direct experience of the further levels, not requiring outside intermediaries, gurus, teachers for direction.

Psychosynthesis does not aim to answer all questions of existence. After achieving our own synthesis we find the answers for ourselves, directly.

“ Psychosynthesis does not aim nor attempt to give a metaphorical or theological explanation of the great Mystery- it leads to the door, but stops there.” p5 in the 2000 Synthesis edition. In the next paragraph on the same page he states very clearly the central purpose of psychosynthesis. “In the list of techniques used in psychosynthesis the various phases of psychosynthetic treatment are indicated. The starting point of the treatment is the ascertainment of the unique existential situation of each patient, of the problem which it presents and of the ways for their solution. This includes naturally a psychoanalytical phase. Then follows the activation of the latent aspects and functions and the development of the weak ones through the use of the active techniques suitable for each task. After, or rather while this is being done, the harmonization and integration into one functioning whole of all the qualities and functions of the individual must be aimed at and actively fostered - the central purpose of psychosynthesis.......” Synthesis 2000 edition page 5.

In the psychosynthesis framework, our true identity is the Self, the Transpersonal Self, the Soul, the Higher Self. The personality, the I, the center of consciousness and will, is a reflection of the Self. The mind, the emotions and the body are the instruments which constitute the personality.

Even though we are One, as human beings most of us become aware of this in an unfolding process. In looking back, I see very clearly how I moved from becoming aware of my self as a physical being, to exploring my emotional, and mental aspects. The experience of the personality, the ‘I’ is not a small event. Standing in the center and harmonizing the interactive system of the physical, emotional, mental (pem) aspects is a high achievement. And yes,even though the pem manifest in the subpersonalities as well, they are explored on their own also. There is one personality. It coordinates/integrates/harmonizes/synthesizes the pem as well as the subpersonalities and the various functions.

The Self is always projecting Transpersonal Qualities - many - like love, compassion, harmony, cooperation, wisdom, courage etc.
It always stands ready to become known to the personality. It is often said that Psychosynsthesis is both a top down and bottom up process. So while the Self reaches down (so to speak) the personality is reaching up. At some point when the personality is more or less integrated and the instruments (pem) are strong enough to hold the flooding of the energy from the Self we begin the experience of the higher synthesis.

Non of these steps are clear cut but happen simultaneously in varying degrees. And even though we know conceptually that we are ONE, the experience of that evolves over time. That is what psychosynthesis aims to do. Even though everyone is a Soul, a Spiritual Being and potentially can come to that realization and experience, everyone is not dedicated to that journey. We each have the freedom to proceed as we choose. I believe that is all RA meant. It is not a question of dividing people into two camps. However, the guide does have a responsibility to make an honest, deliberate assessment in order to be a constructive agent in the client’s journey and to avoid causing harm. Being a guide is more than being the wise friend or neighbor and carries great responsibility. This underscores again the absolute dedication a guide must have for her/his own personal work and ongoing development and synthesis.

The work for us all, guides included, is to tend to our own synthesis. With that in mind, I encourage you all to actually try one of the techniques about some personal issue of your own. This has been a good reminder for me and I too am experimenting with a couple of the techniques. Will share at our conference call next week to which I look forward with great anticipation.

In Light and Love, Hedi

Chapter Three: "General Assessment and Exploration of the Unconscious"

We've been having quite a discussion about the organic unity of a person, whether present as potential or having been actualized, the nature of the Self and the nature of the "I" or personal self as the center of consciousness and will. Finding language to talk about the concepts in the abstract is a challenge. Finding words to share the actual experiences, the states of consciousness, the lenses through which we perceive is even more challenging.

Chapter three addresses these challenges in another way. In chapter three, Assagioli first discusses his approach to working with the conscious aspects of the personality and with unconscious aspects. He says that psychosynthesis begins with assessing these, but does not delve deeply into the unconscious aspects first. Instead psychosynthesis works with what is conscious, and uses the exploration to develop an observing self that can view the personality with some objectivity, without a strong degree of emotional charge. He offers several ways of accomplishing development of the observer stance and providing the therapist (guide) with information that can be useful in subsequent guidance.

I found it interesting that so much of the initial work is in the form of writing. I very much like the statement that "In writing, both conscious and unconscious factors are active...". By using writing, unconscious factors are incorporated in ways that will not tend to destabilize the person. In writing, unconscious material emerges into consciousness without flooding the person with more than they can handle. In looking at what is written, the inner observer is strengthened. Biography, diary and written responses to specific questions are all forms of writing Assagioli recommends in the assessment phase of psychosynthesis.  There is more recent research on the benefits of writing, and the importance of being able to form coherent narratives of one's experiences in life that validates the practices Assagioli advocated in the middle of the 20th century.

I particularly like Assagioli's discussion of the five points or parts to include in an assessment:

1. The origin of various personality traits.

2. The recognition of existing complexes. There are complexes of which the patient is often painfully aware.

3. The recognition of polarities, ambivalences and conflicts.

4. The recognition of the various "selves," this in the sense given to them by William James. We may call them subpersonalities.

5. The persistence of traits belonging to preceding psychological ages: (a) infantile, (b) adolescent, (c) juvenile.

Some of the language in this section of chapter three is perhaps a bit dated. However, I appreciate the emphasis on developing a systematic and comprehensive understanding both within the 'patient' and the guide, of all these facets of the personality.

In the subsection, "The Constitution of Man," we are again in discussion of the Self, the personal self and the two main aims of psychosynthesis, the personal psychosynthesis and the transpersonal psychosynthesis. This section contains discussion of how to present the concept of the higher Self to persons who will probably only engage in the personal psychosynthesis, and to those who already bring in spiritual or religious problems, or will likely proceed to a transpersonal psychosynthesis. Assagioli makes it clear that we are to respond "to the actual need of the unique situation of each patient and at each stage of the patient's life." For those people for whom "a good personal psychosynthesis is all that we can look for" the most important idea around which that personal psychosynthesis is oriented is, the idea of "a personal self, of a point of consciousness and self-awareness, coupled with its realization and the use of its directing will."

In the discussion of how to assess higher values, Assagioli recommends asking rather directly about the person's philosophy of life and religious beliefs. In addition his "cosmic test" is fascinating. With the many pictures of deep space, the birth of stars and the recent evidence of the birth of a black hole, we have many materials available now that were not available to Assagioli.  We can use Hubble photographs, and there are a number of slide shows and at least one film, "Powers of Ten" that are available that could be useful for this cosmic test.

The last section on the "Exploration of the Unconscious" interested me, but I've not been trained in the particular psychoanalytic techniques he discusses, except for training in hypnosis. And, as events centering around the issue of "repressed memories" have unfolded, hypnosis can have definite downsides for both patient and therapist or guide. Generally, it has seemed most safe to me, to note where there are clearly resistances or blocks and then work with them with imagery, the use of techniques for working with ego states, or some of the gestalt or somatic experiencing methods, either alone or in combination.

And, to return to the "Introduction" section of chapter three, we must always keep in mind "the central, decisive importance of the human factor, of the living, interpersonal relation between the therapist and the patient."

For those people in the book study group who are not clinicians, it would be interesting to know which of the assessment methods might appeal as a means of self-assessment? This is also a question for clinicians, both at this point in time, and also thinking back to the time(s) of your training. With which self-assessment methods did you engage, and which hold appeal for you now as self-assessment tools?

"Self-Realization and Psychological Disturbances"

Book study participant Judi White sent an email about chapter 2. She wrote:

The reflection I had when reading Chapter 2 was about shadow and the recent publications about the shadow effect that are so popular right now. PSers have also raised questions about "dealing with AAP's shadow" and I'm sure I wouldn't know where to begin on that discussion. But, we all have one, and shadow and I are ONE.

Our telephone conference discussion today was lively and interesting as we tried to grapple with the chapter itself, our own experiences involved with the wholeness of the higher Self and the fragmentation and conflicts within the personality. We seemed to agree that we are multidimensional as human beings and that the journey involved in reaching out to the spiritual and also living out the spiritual call of the higher Self is an arduous one, as Assagioli states in the chapter.

The shadow concept was not discussed in the conference call. So, I am wondering what others think about the relationship among ego or personal self, subpersonalities, shadow, unconscious drives and conflicts, the superconscious, and the higher Self. There seems to be disagreement among Psychosynthesis writers and practitioners about some of these matters, and it would be interesting to hear from others who have been thinking about these concepts as they have read chapter two.

Chapter Two: "Self-Realization and Psychological Disturbances"

In the fourth paragraph of this chapter, I noticed something that just passed me by in previous readings of it. Assagioli is discussing the swing between an excessive focus on psychopathology and focus on wholeness. "Some representatives of the new current show a leaning towards reversion to the former conception of man as an already unified personality, which, unfortunately, is far from being the case. The drive towards integration has been rightly described and emphasized as a basic and normal urge of the human personality, but this is something quite different from the illusion of an already organically and harmoniously functioning personality." I don't know if others have this experience, but among my professional acquaintances are therapists who routinely state that we already are whole and already know everything we need to know. Perhaps this is true in the same way as it is true that the oak tree is already in the acorn. But much has to happen for the oak tree to emerge and grow and flourish through many seasons and years. So it is for us. The pattern is inherent, as is the drive towards integration, but the actualization is something that requires much of each one of us.

In Assagioli's discussion of the personal self or ego, the superconscious, and the Self he makes it clear that he is talking about two different meanings for the term 'self-realization.' One meaning is something roughly equivalent to Maslow's self-actualization, and the other meaning is more difficult to grasp. Self-realization, or awareness of or through the Self is "the reaching of the summit where the personal I-awareness blends into awareness of the spiritual Self."

The discussion of stages in Self-realization takes us into territory not often discussed in many mental health circles in the United States. The area of the 'spiritual' is seldom addressed in the favored mental health approaches of cognitive-behavioral therapy or exposure therapy or the therapies that specifically address emotional states, such as emotionally-focused therapies and the therapies that are designed to moderate emotional states. Assagioli says, "We are using the word "spiritual" in its broader connotation which includes, therefore, not only the specific religious experience, but all the states of awareness, all the functions and activities which have as common denominator the possessing of values higher than the average, values such as the ethical, the esthetic, the heroic, the humanitarian and the altruistic. We include under the general heading of ''spiritual development" then all experiences connected with awareness of the contents of the superconscious, which may or may not include the experience of the Self." Because much of psychotherapy in the United States is based within a materialist medical model, the focus appears to be one of working with people who aspire to be average, rather than with those, who may be suffering equally, who are undergoing crises related to awakening and working through the process of spiritual transmutation Assagioli describes in this chapter.

The first two stages of Self-realization, the crisis leading up to spiritual awakening and the crisis caused by the spiritual awakening, deserve to be far better known and more widely discussed than they are. When a relatively high percentage of people are taking medication for depression, anxiety or both, one has to wonder how many of those so diagnosed are experiencing what Assagioli would describe as neurotic conflicts and/or inability to accept or get along with significant others, and how many are treating and forestalling a spiritual awakening. Stages three and four - reactions to spiritual awakening and phases of the process of spiritual transmutation outline some of the ups and downs of the personality as it deals with spiritual influxes (or the ebbing of them) and with the inevitable challenges of living through the changes wrought in dissolving what has seemed to be the center of the personality and regenerating that center by harmonizing all the drives, working with the energies of the superconscious and the Self (especially with the Will), and yet meeting the obligations and duties of ordinary life.

I found myself wishing that Assagioli had given us more of the background thinking for his discussion of the Self, Self-realization, and the superconscious. The "self" has a history in philosophy and religion, and I truly would love to have had an opportunity to discuss with him what was informing his particular understanding of these concepts.