Magical Path - Psychosynthesis Notes 5

Psychosynthesis Notes 5

The following are various notes and chapter summaries of Roberto Assagioli's book:

Chapter 5 – Spiritual Psychosynthesis

This was probably the most interesting chapter for me, however I see that parts of it are not really appropriate for therapy work (at this stage in time anyway), and some is good background for the therapist or self-practitioner, however I wouldn't talk to most clients about it unless they showed an interest in the more spiritual side of things.

Assagioli again shows some of his sub-personalities coming through stating that spiritual is akin to the superconsciouness or "those functions generally not active in average man". I would disagree with Assagioli, unless things have changed a lot since his time I would suggest that people frequently (to a greater or lesser degree) have "spiritual" experiences and seek very hard to block them out (in general). I would say the functions are often not focused on, or their uses underdeveloped, but I do believe that anyone is capable of working in the superconscious / spiritual realms, with the proviso that they require certain belief structures, to make it worthwhile to them and give them the ability to 'tune in' to what is already there.

Overall, this chapter gives lots of thoughtful stuff on the topic of Spiritual Emergence. It is here that Assagioli also gets more Qabalistic. His diagram where he talks about the "second class of genius" bears a high resemblance to the Qabalistic Tree of Life. His points 8 (2 points labelled this) correspond to Binah (Understanding) and Chockmah (Wisdom). Point 6 is the Higher Self, or Kether on the Tree of Life.

Having said some of the above, I would also like to point out I disagree with a lot of what Assagioli says. For example his talk about genius sounds like it is coming from a sub also. It is judgemental (albeit of a 'positive' nature) to ascribe genius status to various of the people he does, and indeed only a matter of values with regards to the importance of various peoples input into the world. For example, a number of people challenge the assertion of Einstein's 'genius' – undoubtedly he had a few clever insights, but it is seldom talked about that he asked the questions and designed some of the equations which were later solved by others, and likewise his equations were drawn heavily on the works of those before him. And since him a lot has happened to confirm and refute various things that Einstein wrote. Likewise some contend that a modified Newtonian physics can account for everything Einstein's models can, plus more. Potentially in a few hundred years time both Newtonian and Einsteinian models may well be outdated and seen as a small sub-set of a much larger and complete map of the 'physical' world, which may well include the Psyche / Psychology as a part of it.

It is useful however, from a spiritual point of view, to consider how and by what mechanisms things such as creativity, intuition etc, come about, and how we may gain more of this in our lives.

A lot of the techniques Assagioli talks about I don't feel a appropriate for therapy work, although again it depends on the client, and someone with an affinity for the spiritual, or in spiritual crisis may benefit from some of the techniques. The use of symbols is sort of an exception, and I would say all, or most, people can benefit from and work with symbols, as from what I understand the mind works in a symbolic fashion, and even language is symbolic (albeit generally more abstract). I recall having commented on symbolism in the past, so won't say much more than to reiterate that I consider it is important for the individual to draw their own meanings and feelings from a symbol. Looking at symbols in a larger context is something a client can do in their own time, or something a guide can mention as appropriate.

I was pleasantly pleased with the timeliness of reading this chapter, as parts of it fit in well with my talk. Things such as the Technique of Dialogue, in general terms (not Assagioli's specific / dry processes) can be useful, as is evidenced by the amount of dialoguing we do in sessions anyway. Getting someone to realise they have access to inner guidance and wisdom is an important part of therapy from a Psychosynthesis point of view (in my view). This gets people away from external dependencies, whether it be parents, a partner, or a therapist.

The Exercises for Spiritual Psychosynthesis appear to me to be akin to 'rituals' offered by various esoteric groups. Again I don't see that these would be appropriate for general therapy, nor do I see any specific benefits to the symbolism of the legend of the Grail or Dante's Divine Comedy, unless they already have some interest in these particular legends. Otherwise, from what I've seen the performance of rituals which one does not really 'sync' with becomes a rather dry and sterile 'going-through-the-motions'. As a starting point, the give a good idea of the sort of symbolism one can employ in a 'ritual' way.

The technique for the use of intuition has some interesting things to think about, and again it is the use of intuition and inner guidance that I see as being highly important. Thus, techniques can be made individual and personalised, to work best for one's Self.

Not really much else to comment on in this Chapter. A good overview of how Assagioli saw the spiritual side of Psychosynthesis, but contains little of real use for me, or for use in therapy. I find it far more useful the course that Jay teaches, combined with my previous background in various spiritual and esoteric disciplines.

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Psychosynthesis Notes 5