Assagioli roberto psychosynthesis

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The reason for this negative attitude may be collective or individual, hereditary or environmental, seemingly accidental or linked with the destiny of larger groups. Whatever it be, it should be uncovered by the psychologist and removed as far as is possible; then, under guidance, the processes of human nature will be restored in their positive direction, and the person's growth toward an ever greater state of integration will be resumed.

In studying Dr. Kunkel's We-psychology, we have seen how this great psychologist with an eager, devotional-mystic feeling for God brought back to psychotherapy a sense of the reality — transcendent, yet "concrete" — of a Supreme Being, Who has an original purpose and plan for everyone and Whose "grace" sustains and draws the individual through and beyond his crises. Kunkel's psychology is an attempt to integrate depth-psychology with the essence of an undogmatized and individualized Christian mysticism. On the other hand, the Italian psychologist Roberto Assagioli, founder of the technique of Psychosynthesis, sought to integrate depth-psychology with the modernized expression of the occult, Platonic-Hindu approach to man and God.

The two efforts complement each other and are highly significant answers to the evident need of a confused and machine-haunted humanity. Roberto Assagioli was born at noon, February 27, , in Venice, Italy. He took his medical degree in neurology and psychiatry at the University of Florence.

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He had broad philosophical and cultural interests and participated in various groups of young Italian liberals and thinkers, such as the one led by Giovanni Papini and Guiseppe Prezzolini , whose organ was the review, Leonardo. Scott , an American woman, and from to , edited the scientific periodical, Psyche. As a result of his varied clinical and educational experience, he evolved the technique of personality-reconstruction which he called "Psychosynthesis. He traveled and lectured widely in Europe and America. He died in after having published two important books, Psychosynthesis and The Act of Will , and having seen his ideas spreading widely in America and in Europe.

After the beginning of World War II, his work in Rome became increasingly difficult because his humanitarian and international ideas and attitude aroused more and more suspicions and hostility from the Fascist government — until, in , he was arrested and kept in solitary confinement for about one month. Assagioli told his friends that this prison episode was an interesting and valuable experience which gave him an opportunity for undertaking special psycho-spiritual exercises.

A Program of Research on the Will and Its Applications

Later on, he was able to lead a comparatively quiet life, secluded in the country. In , however, he was again actively persecuted and had to hide himself in remote mountain hamlets. There he found companionship with an English parachutist and several fugitive prisoners and had two narrow escapes from the Nazi-Fascists who were after him personally and who sacked and destroyed his family's country house near Florence.

The arrival of the Allied troops liberated him in August, After the end of the War, he set himself to the task, which he had so long delayed, of putting in writing the entire scope of his concept of psychosynthesis. I had been staying with him in his lovely house in the hills above Florence in and seeing a good deal of him in Rome during that fall, and we renewed our correspondence after the War.

At that time, he wrote me that he was working on an inclusive formulation of psychological ideas under the title From Man to Humanity. He said that he was particularly interested in a new definition of psychological types — more detailed than Jung's — in the study of psychological disturbances attendant to the various phases of spiritual development, and in a study of group-relationships of all types.

The following paragraphs, which he himself wrote, indicate at least the general trend of his particular approach. The diagnosis of the trouble which is affecting psychology at present clearly indicates the necessary cure, or the ways to inaugurate a new and more fruitful phase of its development. This new phase, in contradistinction to that which has led up to the present crisis, will necessarily have an outstanding synthetic character.

Psychosynthesis: A Manual of Principles and Techniques by Roberto Assagioli

Such character and trend should express itself not only in one respect, but in several, which it is well to clearly realize:. The pooling of all available material which may be of value and usefulness without any exclusion of origin, time and place. The starting point of the study of man should be his inner center of being, what he essentially is, and all other psychological facts, energies and outer manifestations should be studied in living relation to the center, which ever endeavors to co-ordinate and synthesize them into a living unity.

It should take into full consideration all the higher, the superconscious and the spiritual aspects of human nature which up to now psychology has mostly left to be dealt with by philosophy and religion, thus creating an unfortunate separation, and often conflict, in the ways of considering and handling human nature. The principle of synthesis should be extensively applied to group psychology, developing from that standpoint to a definite branch of inter-individual psychology in which the various kinds of group-psyche, from the couple on to the family group, to the various communities, up to the psyche of humanity as a whole, would be studied.

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The use of the synthetic principle in the practical applications of psychology, developing thus the art and the techniques of psychosynthesis, aiming at a complete and harmonious development of human personality, with special emphasis on its higher and spiritual aspects.

What Dr. Assagioli means by "the higher, superconscious, and spiritual aspects" of man is made clear in an early article Psychoanalysis and Psychosynthesis published in in " The Hibbert Journal "; but before we come to this we should consider, at least briefly, the birth-chart of the psychologist himself — for the psychology is always an expression of the psychologist.

Roberto Assagioli's chart is very different in general structure from that of Kunkel, or of Freud and Adler. While it is somewhat more similar to Jung's chart, it presents some very striking features; features which can indeed be seen to clearly symbolize his ideal of psychosynthesis. The basis of Assagioli's chart is the configuration which I originally isolated and interpreted many years ago, calling it the "mystic rectangle. In its simplest form, the rectangular configuration is one in which four planets are so related that they constitute two opposition aspects, two sextiles, and two trines.

The oppositions form the diagonals of the rectangle, and in Assagioli's case they are those between Venus-Saturn and Pluto-Jupiter. The shorter sides of the rectangle are represented by the sextiles of Saturn to Pluto and Jupiter to Venus; the longer sides, by the trines of Venus to Pluto and Saturn to Jupiter. Rectangles of such a shape can be considered as "altars" or "chambers of initiation," in terms of archaic symbolism.

They define a consecrated space within which a transcending process of integration and spiritualization takes place.

Psychosynthesis by Roberto Assagioli M D

They are to be differentiated from the "Mandalas" or magical squares , which Jung associated with the process of personality integration, in that they link only two zodiacal elements in this case, air and fire while a perfect planetary cross or geometrical square links the four elements. The perfect square has thus more finality, is more self-contained; while the rectangle configuration of planets emphasizes the resolution of two conflicting natures into a dynamic effort toward a transcendent or sacrificial goal. In Assagioli's chart, however, we see not only the above mentioned rectangle, but a far more complex pattern; there is also a Sun-Moon opposition a full-Moon symbol of extreme awareness and illumination which forms a perfect cross with the Pluto-Jupiter diagonal of the rectangle and semi-sextiles with the Venus-Saturn diagonal.

Moreover, Uranus is related to the Pluto-Jupiter diagonal through a sesquiquadrate and semi-square aspects of stressful activity or response ; while Mercury is also similarly related to the Venus-Saturn diagonal. As Neptune is only five degrees away from Pluto and thus participates in Pluto's aspects , and as Mars also squares the Venus-Saturn diagonal, there exists an extremely complex pattern of oppositions, squares, semi-squares, and sesquiadrates held together by sextiles and trines.

What this means is that, in Assagioli's personality, a great variety of interests and foci of attention are represented, that his nature is widely open to the universe Cancer rising, Sun and Mercury retrograde in Pisces and contains many conflicting elements. These, however, are so disposed and interrelated as to make a very rich and complex type of personal integration possible.


A birth-chart is a pattern of potentialities; it does not provide any proof that these potentialities will become fully actualized. But the very pressure of this unusually varied and inclusive potential upon Assagioli's consciousness, and the very challenge of a personality structure able to stand so many lines of stress and creative projection, is discernable in the ideal of psychosynthesis which he described.

I should stress again that a person's ideal creation is the exteriorization of the goal to which his total personality reaches out. His ideal is exteriorized as a doctrine; his strivings are generalized into a method; the blueprints of the perfected type, which is himself as a perfected person, are projected as a "vision," or even "revelation" — even though the man himself is yet far from becoming in actual concreteness of living all these things which he teaches, visualizes, and strives toward.

This applies to all of the psychologists whose charts we have studied so far.

Chapter 11: Growth Resources in Psychosynthesis

The chart reveals the character of the psychology, because the psychology is the projection of what the man potentially is, and what he seeks to become. He teaches himself — as he teaches others. The teaching is significant insofar as it is timely — that is, as it fills the needs of a group of individuals then living, or starting on their life-journey. Assagioli's psychosynthesis is an answer to the chaos — but also the universalization of interests and strivings — which our generation has created.

The multiplicity of energies and stresses, and the complexity of a global openness, are facts which must be met.


Assagioli has had to meet them in his own person. And the solution has come out of the confrontation. How completely he has worked out the latter in his own life is beside the point here. The "pattern of solution" — the image of salvation, the principle of reconciliation of opposites — is obvious in his chart, and psychosynthesis is an interpretation of it. At the level of the personal life, it corresponds to global planning in the new society now in the making. Space is lacking to adequately condense Dr.

Assagioli's purpose was to create a scientific approach which encompassed the whole human being — creativity and will, joy and wisdom , as well as impulses and drives. He wanted this integrative approach to be practical, not only an understanding of how we live, but a tool to help us live better, more fully, according to the best that is within each of us. In , C. Assagioli from the psychiatric clinic in Florence.

In the book Discipleship in the New Age, he is known by the initials F. Authors John Firman and Ann Gila wrote that Assagioli kept what he referred to as a "wall of silence" between the areas of psychosynthesis and religion or metaphysics, insisting that they not be confused with each other. Only the development of his inner powers can offset the dangers inherent in man's losing control of the tremendous natural forces at his disposal and becoming the victim of his own achievements.

Roberto Assagioli's work, Psychosynthesis, is a uniquely synthetic approach to psychology. Although it has points in common with Humanistic psychology , Transpersonal psychology , and Existential psychology, the emphasis in Psychosynthesis is on the possibility of progressive integration of the personality around its own essential Self through the use of the will.

To this end, it uses a number of specifically designed psychological training methods and techniques. Assagioli in common with Abraham Maslow had considerable interest in the creative powers of the human personality, and in peak experiences; and he intended Psychosynthesis as a way to unify the ordinary levels of consciousness with the higher creative and transpersonal levels of being. In He stated that the principle aims and tasks of psychosynthesis were [6] :.

The following concepts and applications may be considered at the core of Psychosynthetic training:. In his view of the human psyche, Assagioli maintained that just as there was a lower unconscious , there was also a "superconscious. Assagioli distinguished psychosynthesis from psychoanalysis, but his intention was not to replace psychoanalysis, but rather to complement and include it. Psychosynthesis then is not simply a model of pathology and treatment, but a developmental approach which can help guide a person to understand the meaning of their human life within the broad context of synthesis—the drive towards the harmonization of all relationships, whether intrapersonal, or interpersonal, between individuals and groups.

The lower unconscious is that realm of the person to which is relegated the experiences the shame, fear, pain, despair, and rage caused by primal wounding suffered in life. It comprises that range of experience related to the threat of personal annihilation, of destruction of self, of nonbeing, and more generally, of the painful side of the human condition.

As long as this range of experience remains unconscious, the person will have a limited ability to be empathic with self or other in the more painful aspects of human life. The function of the middle unconscious can be seen in all spheres of human development, from learning to walk and talk, to acquiring a new language, to mastering a trade or profession, to developing social roles. All such elaborate syntheses of thought, feeling, and behavior are built upon learnings and abilities that must eventually operate unconsciously.

However, in order to survive primal wounding, from early nonempathic environments, this ability of unconsciousness is used in another, more desperate way: to repress important aspects of experience—both negative and positive—which are not acceptable to those environments. Similarly, the sector that hides the pain of the wounding—whether from covert or overt neglect and abuse—is called the lower unconscious.

The lower unconscious and higher unconscious are the other two major levels of the unconscious represented in the oval diagram. Contact with the higher unconscious can be seen in those moments, termed "peak experiences" by Maslow , which are often difficult to put into words, experiences in which one senses deeper meaning in life, a profound serenity and peace, a universality within the particulars of existence, or perhaps a unity between oneself and the cosmos. As long as this range of experience remains unconscious, the person will have a limited ability to be empathic with self or other in the more sublime aspects of human life.

It is, in other words, not a new and different light but a projection of its luminous source.

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Pervading all the areas mapped by the oval diagram, distinct but not separate from all of them, is Self which has also been called Higher Self or Transpersonal Self. The concept of Self points towards a source of wisdom and guidance within the person, a source which can operate quite beyond the control of the conscious personality. Since Self pervades all levels, an ongoing lived relationship with Self—Self-realization—may lead anywhere on the diagram as one's direction unfolds this is one reason for not illustrating Self at the top of the diagram, implying that is the direction of Self-realization.

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  • Relating to Self may lead for example to engagement with addictions and compulsions, to the heights of creative and religious experience, to the mysteries of unitive experience, to issues of meaning and mortality, to grappling with early childhood wounding, to discerning a sense of purpose and meaning in life. The relationship of "I" and Self is paradoxical. The Self is one. But Assagioli also understood that there could be a meaningful relationship between the person and Self as well:. Rather, the potential for a conscious relationship with Self exists for every person at all times and may be assumed to be implicit in every moment of every day and in every phase of life even when one does not recognize this.

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