Psychosynthesis: A Psychology of the Spirit
... Roberto, henüz iki yaşındayken, babası Leone ölmüş ve Roberto'nun annesi Dr. Emanuele Asssagioli ile evlenmiştir. Roberto, Assagioli olan soyadını annesinin ikinci eşi olan Dr. Emanuele'den almıştır (Firman ve Gila, 2002). ...
... Erken yaşlarda uluslararası ilişkilere ilgi duymuş ve tek başına birçok yeri gezmiştir. Bu gezileri ona dünyanın hangi ülkesinden olursa olsun bütün insanların eşit olduğunu öğretmiştir (Firman ve Gila, 2002). Birinci Dünya Savaşı boyunca teğmen-doktorluk yapmış ve savaştan sonra Roma Katoliği ve aynı zamanda Teosofist olan Nella Ciapetti ile evlenmiştir. ...
... Ciapetti'nin teosofist olması Assagioli'nin eş seçimi yaparken annesi ile ilinti kurduğu Jung'un anima şemasına uygun bir eş seçtiğini göstermektedir. Kırk yıl süren bu evlilikten İlario (1923-1951) adında bir erkek çocukları olmuştur (Firman ve Gila, 2002 Roma'daki enstitüsü, onun Yahudi geçmişi, insancıllığı ve enternasyonal yönlerinden dolayı faşist hükümet tarafından 1938 yılında kapatılmış (Taylor, 1967). Hükümet onu, gerçek barışın şiddet, siyaset ve yasal araçlarla değil kişinin içinde bulunduğunu iddia eden barışçı yönünden dolayı suçlayarak, bir ay boyunca tek başına bir hücreye hapsetmiştir. ...
... From a constructionist perspective, the sense of self is considered a dynamic feature of identity (Martin, 2017). The therapist, through the 'moment-to-moment therapeutic encounter' (Hick & Bien, 2008, p. 78), has the potential to act as a reparative mirror and aid the client as they build and maintain a clearer and less wounded sense of who they are (Baker, 2016;Firman & Gila, 2002). Therefore, presence, as directed through the therapeutic relationship, may be a 'tool' that enables this reparative process to take place. ...
... According to participants, not only do presence and the therapeutic relationship enhance each other qualitatively, a presence-informed relationship acts as a receptive container (where there is safety and a sense of 'holding') and facilitates access to a CYP's inner world (their sense of 'being-ness' and wounding) (Firman & Gila, 2002). Through this presence-informed relationship and 'intersubjective' engagement (Stern, 2004, p. xvi), practitioners feel able to sit with the complex history and wounding of the CYP and appropriately respond to their dual identity as someone who has both been harmed and gone on to harm others (Pearlman & Saakvitne, 1995). ...
... Presence is viewed as a two-way interaction (Stern, 2004), which enables the self of the practitioner, that is their inner world and sense of who they are, to reflect back the inner world and sense of self of the CYP in a compassionate and less distorted manner. This can create a sense of safety, the feeling of being 'held' emotionally and an opportunity to alleviate distress and promote healing where there is deep wounding as a result of trauma (Skuse & Matthew, 2015) or a void (no man's land) due to feeling unseen by primary caregivers (Firman & Gila, 2002). ...
Working with children and young people (CYP) demonstrating harmful sexual behaviour (HSB) is complex and requires understanding of the dual identity of ‘victim’ and ‘victimiser’. Working with such experiences can impact on therapeutic processes, such as ‘presence’, a phenomenon manifesting from connection and moment‐to‐moment awareness. Research into presence generally focuses on working with adults. This study explored presence when working with CYP demonstrating HSB. Eight practitioners were interviewed focusing on their lived experiences of presence in terms of personal perception, cultivation, and influence on practice and sustainability. Interviews were analysed using interpretative phenomenological analysis, which resulted in two main themes: ‘presence and person’ and ‘presence and place’. Findings suggested that in addition to presence and the therapeutic relationship enhancing each other qualitatively, presence provides a platform of connectivity from which to engage, promotes working from a whole‐person perspective and assigns deeper meaning to the work; cultivation requires opportunities to identify, enhance and embrace the phenomenon in order to promote self‐awareness and utilise presence effectively with others; practitioner well‐being and sustainability requires application of self‐care strategies and robust workplace support; and the development of a safe and productive presence‐informed service requires suitable processes and procedures to be established. These points are considered in terms of implications and future recommendations for practice and policy.
... Roberto, henüz iki yaşındayken, babası Leone ölmüş ve Roberto'nun annesi Dr. Emanuele Asssagioli ile evlenmiştir. Roberto, Assagioli olan soyadını annesinin ikinci eşi olan Dr. Emanuele'den almıştır (Firman ve Gila, 2002). ...
... Erken yaşlarda uluslararası ilişkilere ilgi duymuş ve tek başına birçok yeri gezmiştir. Bu gezileri ona dünyanın hangi ülkesinden olursa olsun bütün insanların eşit olduğunu öğretmiştir (Firman ve Gila, 2002). Birinci Dünya Savaşı boyunca teğmen-doktorluk yapmış ve savaştan sonra Roma Katoliği ve aynı zamanda Teosofist olan Nella Ciapetti ile evlenmiştir. ...
... Ciapetti'nin teosofist olması Assagioli'nin eş seçimi yaparken annesi ile ilinti kurduğu Jung'un anima şemasına uygun bir eş seçtiğini göstermektedir. Kırk yıl süren bu evlilikten İlario (1923-1951) adında bir erkek çocukları olmuştur (Firman ve Gila, 2002 Roma'daki enstitüsü, onun Yahudi geçmişi, insancıllığı ve enternasyonal yönlerinden dolayı faşist hükümet tarafından 1938 yılında kapatılmış (Taylor, 1967). Hükümet onu, gerçek barışın şiddet, siyaset ve yasal araçlarla değil kişinin içinde bulunduğunu iddia eden barışçı yönünden dolayı suçlayarak, bir ay boyunca tek başına bir hücreye hapsetmiştir. ...
The main aim of this research is to investigate the psychosynthesis approach and its representater. The research involves the life of As-sagioli, existence of the psychosynthesis, main terms of the psycho-synthesis and its similar and different ways with psychoanalysis. However the study consists of the perspective of the psychosynthesis to the human. The study is a type of literature review research. It is considered that the research will fill a gap in the national literature about psychosynthesis theory. Furthermore, it is expected that the re-search will divert to the future investigations on the psychosynthesis approach. Finally, it is suggested that psychosynthesis should be ex-amine as compare with the other psychological approaches. It can be accepted as a restriction of this and future researches about the psy-chosynthesis that the lackness of resources on the approach of the psychosynthesis theory.
... The ultimate goal is that individuals be able to continually harmonize and integrate all contrasting, partly undeveloped, and uncoordinated conscious and unconscious functions to the point where they fully recognize their responsibilities in this world and appreciate others (Assagioli 2000). Spiritual psychosynthesis aims to integrate material from the higher unconscious into aspects of the personality (Firman and Gila 2002). Persons who undertake spiritual psychosynthesis begin to transform their behavior and attitude, becoming more compassionate and inclusive and less controlled by unconscious drives such as greed or rage (Assagioli 2000). ...
... In fact, it is through an empathic connection to others that we receive an awareness of ourselves as whole-that is, the awareness of the authentic personality or BI^ (Firman and Gila 2002). The goal of all psychosynthesis counselors is to become an empathic mirror for clients in order to facilitate the blossoming of their authentic personality. ...
... For a full explanation of psychosynthesis counseling techniques, please refer to the literature (Assagioli 1993(Assagioli , 2000Carter-Harr 1975;Crampton 1970;Ferrucci 1982;Firman and Gila 2002;Firman and Vargiu 1974;Haronian 1976;Lombard 2014;Lombard and Müller 2016;Vargiu 1974;Whitmore 2004). ...
Pastoral psychologists have long tried to establish a working model that encompasses the seemingly conflicting disciplines of science and religion. Psychosynthesis, a transpersonal psychology and therapeutic approach, offers such a model of the human personality, in which the psychological and spiritual perspectives can converge. This article explores psychosynthesis psychology and therapy as a theoretical framework for pastoral psychology. Although psychosynthesis psychotherapy relies on an array of techniques, it fundamentally works with the clients’ will while emphasizing, exploring, and cultivating their relationships on all levels—intrapersonal, interpersonal, and with the Higher Self. In addition to the subconscious, psychosynthesis includes a higher psychological plane, called the superconscious, from which our higher ethical, aesthetic, scientific, and spiritual values are derived. This article begins by introducing psychosynthesis concepts and techniques. It then provides qualitative findings showing that psychosynthesis counseling helped to awaken spirituality in three out of eleven clients who had formerly identified themselves as atheists. In addition, testimonies are included that show that psychosynthesis counseling also helped all eleven clients to attain personal growth. Finally, the counselor describes her experience of psychosynthesis as a Christian in the therapeutic setting. The framework of psychosynthesis psychology and its techniques are viable methodologies for anyone searching to incorporate spiritual growth into a psychological working model.
... Where psychosynthesis begins to show its transpersonal colors most vividly is in the ‗last' stage of work. Firman and Gila (2002) note that these stages -describe how we may then become conscious of, and respond to, the deeper motivations and meanings in our lives, the source of which is termed the Self ‖ (p. 45). ...
... The Self is the same I, anchored at the border of the transpersonal and the universal. Self has been said to be distinct, but not separate from I (Firman & Gila, 2002). ...
... The experience of I or Self is the identification with contentless awareness and will. It is both transcendent: more than, outside of, and beyond content and story; and immanent: embedded in the exact here and now (Firman & Gila, 2002). ...
... This level of identity becomes solidified at the existential level later on and further deepened when the ego-self feels itself isolated and alone in a world of its own making. According to Wilber's model, Buddhist-derived psychotherapies (e.g., concentration and mindfulness meditation; M. Epstein, 1995) and certain Western-oriented transpersonal therapies (e.g., Psychosynthesis; Firman & Gila, 2002) would be appropriate for healing the identity split that occurs at this level of self-identity development. ...
... Italian psychiatrist, Roberto Assagioli, a contemporary of Sigmund Freud and Carl Jung, developed a transpersonally-oriented personality theory and system of psychotherapy called Psychosynthesis (Assagioli, 1965(Assagioli, , 1973(Assagioli, , 1988Ferrucci, 1982;Firman & Gila, 2002;Hardy, 1987). As a step beyond psychoanalysis, Psychosynthesis is a personality theory that acknowledges the validity and significance of spiritual or "superconscious" experiences in human growth and development. ...
... The reestablishment of the I-Self connection can occur along two lines: personal psychosynthesis and transpersonal or spiritual psychosynthesis. Human growth that involves work with either the middle unconscious or the lower unconscious is referred to as personal psychosynthesis while spiritual psychosynthesis is aimed at integrating material from the higher unconscious (Firman & Gila, 2002). These two developmental paths correspond with Maslow's (1968) recognition that some individuals are "self-actualized" and other "transcending self-actualizers," the latter distinguished as people in touch with superconscious material or peak experiences. ...
... Of interest from a psychosynthesis perspective is the fact that none of the clients related transpersonal or peak experiences during their time spent in counseling. This result seems to indicate that all the clients developed along the level of personal psychosynthesis, which, as stated earlier, focuses on growth that involves work with either the middle or the lower unconscious (Firman & Gila, 2002). Therefore, we assume that the creative activity later revealed by all the clients came from those specific levels of consciousness. ...
Given the great importance of creativity in society, and in health psychology in particular, investigating how creativity can be enhanced is a valuable area of research. Interventions that enable individuals to become more creative vary from their focus on increasing divergent thinking to task reactivation during sleep. This article introduces psychosynthesis psychology as an additional theoretical and therapeutic approach for enhancing creativity through its concept that creativity originates from different levels of the unconscious. We show that the subpersonality model, one of the fundamental psychosynthesis techniques, is an effective intervention for aiding creative expression, helping people to connect to different levels of their unconscious creativity. It is assumed that through the use of this technique, clients are able to release and unblock energies that not only allow them to rebuild their personal identities, but also become actively creative in their daily lives. We support this assumption with qualitative findings that include testimonies from eleven clients in the Netherlands who received psychosynthesis counseling. In addition, qualitative data of a case study demonstrates subpersonality integration and its role in helping clients to become more creative in their personal and professional lives. The present paper is, to the best of our knowledge, the first to demonstrate the beneficial effects of using psychosynthesis to facilitate creativity. The framework of psychosynthesis psychology, its techniques (which includes the subpersonality model), and its therapeutic approach, are viable methodologies for anyone searching to unblock and activate new creative energy and achieve personal and professional growth.
... Mindfulness-based approaches typically encourage relaxed focus on the breath as means to integrate conscious and unconscious activity in order to promote awareness, acceptance and insight (Kostanski & Hassed, 2008;Wilber, Engler, & Brown, 1986). Advanced breath consciousness practices have spiritual implications (Edwards, 2012a), bringing awareness, apprehension, direct experience and/or objective witnessing of what Assagioli described as pure Self, also known as Atman/Brahman in Hinduism, Emptiness or One Taste in Buddhism, "mirror mind" in Taoism and God consciousness in Christianity (Chirban, 1986;Edwards & Edwards, 2012;Reid, Spirituality Similar to other humanistic, phenomenological and consciousness based approaches, as exemplified by such authors as James (1890), Maslow (1972) and Frankl (2000), Psychosynthesis (Assagioli, 1982(Assagioli, , 2012Firman, & Gila, 2002) affirms the direct experiential reality of spiritual experiences, drives, energies and/or values. Spirituality can be viewed as core human dimension, an interiority of mindfulness, as distinct from formal religion, which can be considered as an organized form of spirituality and/or foundation for various religious institutions. ...
... The essential theme of consciousness transformations in the experiential descriptions are readily understood in terms of Bensons' (1997) concepts of the "relaxation response" and "remembered wellness," Wilber's (1977Wilber's ( , 2000 concept of the spectrum of consciousness and Assagioli's model of personal and spiritual Psychosynthesis (Assagioli, 1982(Assagioli, , 2012Firman, & Gila, 2002). This is clearly indicated in the emerging themes of "letting go" and relaxing into calm, still, peace through acceptance, trust and faith. ...
This study investigated the influence of a brief, twenty minute, breath based, Self-identification meditation intervention on meditation experiences, identity, mindfulness and spirituality perceptions, and correlative neurophysiologic functioning in a small convenience sample of 10 South African adults (7 women and 3 men, with a mean age of 55 and an age range of 33 to 77 years). Main findings were qualitatively meaningful improvements in experiences and identity perceptions. This was associated with significant quantitative increases in mindfulness, spirituality, muscle relaxation and EEG alpha activity. Integrated findings indicated the beneficial, personal, spiritual and psychotherapeutic value of the Self-identification meditation intervention.
... Mindfulness-based approaches typically encourage relaxed focus on the breath as means to integrate conscious and unconscious activity in order to promote awareness, acceptance and insight (Kostanski & Hassed, 2008;Wilber, Engler, & Brown, 1986). Advanced breath consciousness practices have spiritual implications (Edwards, 2012a), bringing awareness, apprehension, direct experience and/or objective witnessing of what Assagioli described as pure Self, also known as Atman/Brahman in Hinduism, Emptiness or One Taste in Buddhism, "mirror mind" in Taoism and God consciousness in Christianity (Chirban, 1986;Edwards & Edwards, 2012;Reid, Spirituality Similar to other humanistic, phenomenological and consciousness based approaches, as exemplified by such authors as James (1890), Maslow (1972) and Frankl (2000), Psychosynthesis (Assagioli, 1982(Assagioli, , 2012Firman, & Gila, 2002) affirms the direct experiential reality of spiritual experiences, drives, energies and/or values. Spirituality can be viewed as core human dimension, an interiority of mindfulness, as distinct from formal religion, which can be considered as an organized form of spirituality and/or foundation for various religious institutions. ...
... The essential theme of consciousness transformations in the experiential descriptions are readily understood in terms of Bensons' (1997) concepts of the "relaxation response" and "remembered wellness," Wilber's (1977Wilber's ( , 2000 concept of the spectrum of consciousness and Assagioli's model of personal and spiritual Psychosynthesis (Assagioli, 1982(Assagioli, , 2012Firman, & Gila, 2002). This is clearly indicated in the emerging themes of "letting go" and relaxing into calm, still, peace through acceptance, trust and faith. ...
This study investigated the influence of a brief, twenty minute, breath based, Self-identification meditation intervention on meditation experiences, identity, mindfulness and spirituality perceptions, and correlative neurophysiologic functioning in a small convenience sample of 10 South African adults (7 women and 3 men, with a mean age of 55 and an age range of 33 to 77 years). Main findings were qualitatively meaningful improvements in experiences and identity perceptions. This was associated with significant quantitative increases in mindfulness, spirituality, muscle relaxation and EEG alpha activity. Integrated findings indicated the beneficial, personal, spiritual and psychotherapeutic value of the Self-identification meditation intervention.
... The soul I'm referring to, and particularly in the context of the workplace, is a felt sense of being—the experience of aliveness, freedom, power, vitality and, quite simply, of unity. It is for me an experience, "a sense of relationship to Self and … the ability to hear the call of Self" (Firman & Gila, 2002, p. 61). ...
... It may be a prevalent condition but I believe it is not our immutable fate. Finding soul in business is a matter of the people therein regaining "a sense of relationship to Self and … the ability to hear the call of Self" (Firman & Gila, 2002 @BULLET Infusion. The infusion of individual and group coaching as a catalyst for symbiosis. ...
This paper outlines the synthesis of world traditions into an approach to foster workplace spirituality. The foundation of prevaling management theory -- the application of the scientific method to management -- is linked simultaneously to productivity gains and the marginalization of the individual within the modern workplace. The agile movement within software development eschews centralized process design and control and advocates autonomy for small teams. Sufism's structures and practices are examined as a prototype for building such small teams and viewed through a psychosynthesis lens.
... From this perspective, the subject matter includes what we perhaps rather simplistically call the unconscious as well as those spheres of mind that might be deemed transpersonal. Transpersonal realms have been identified using terms such as self (when this is distinguished from the personal ego, e.g., Jung's concept of the Self), transpersonal self, and higher unconscious (Assagioli 1993;Firman and Gila 2002). ...
... In the figure I have designated the Active Intellect as the 'higher unconscious', the term Assagioli used to depict that sphere from whence our highest intuitions and inspirations derive (Firman and Gila 2002). It is portrayed in the figure as interacting with the human brain in the same reflexive way as operates within the brain's "Brains" of Godhead Human brain Higher unconscious Wisdom / "source of blessing" "brain" of the "Large Face" 'higher' processing areas 'Active Intellect' 'lower' processing areas input from world "brain" of the "Small Face" perceptual systems. ...
The dialogue between cognitive neuroscience and spirituality/mysticism has largely entailed measuring the neural and cognitive
effects of spiritual practices. Such research follows from the spiritual traditions’ teachings about the intended psychological
effects of practice. The ontologically more challenging postulates of spiritual traditions (e.g., mind beyond brain, ‘higher’
or ‘ultimate’ realities) are ignored when focusing in this way on measurable concomitants of practice. In this chapter I argue
that the dialogue should be widened to include some of the ontologically more challenging concepts, where these involve references
to the brain and psychological states. A specific example is examined in some detail: the kabbalistic worldview posits a correspondence between higher and lower levels in the cosmos (‘macrocosm’ and ‘microcosm’), and includes notions of unconscious thought
arising in ‘brains’ in the Godhead. I demonstrate that the macrocosmic principles advanced in kabbalistic literature display
a degree of concordance with the results of current research into the neural correlate of consciousness. I explore the implications
of this concordance for the light it may cast on the enduring hard problem of consciousness.
... Roberto Assagioli, one of the pioneers of transpersonal psychology, had a lifelong interest in spirituality, mysticism, and the occult. A student of raja yoga and the esoteric theosophist teacher Alice Bailey (Firman & Gila, 2002), Assagioli developed psychosynthesis, a theoretical and practical system of therapy and psychological development. Psychosynthesis explicitly incorporates spiritual dimensions of human experience, aiming to integrate psychoanalytic discoveries with spiritual traditions. ...
The phrase 'Vasudhaiva Kutumbakam' has long served as the foundational principle of the Indian family system, influencing our values and social structures for countless generations. This insightful expression, translating to 'The entire cosmos is one family,' is among the most renowned lines from Sanskrit literature, encapsulating the essence of unity and universal brotherhood that permeates our cultural and ethical frameworks. This chapter first discusses the meaning and origin of the phrase 'Vasudhaiava Kutumbakam.' It further sheds light on how the concept of Unity in All Life is embraced by various Eastern perspectives like Vedantic philosophy, Bhagavad Purana, and Buddhism. These perspectives have also influenced Western psychological ideas especially Jungian psychology and Transpersonal psychology. Lastly, the concepts of a World Citizen and the ecological/environmental, psychological, and cultural implications of the phrase 'Vasudhaiva Kutumbakam' for the society at large have been discussed.
... "Aku" berfungsi sebagai kekuatan pemersatu yang mengintegrasikan berbagai komponen jiwa, memfasilitasi pertumbuhan pribadi dan realisasi diri. Konsep ini menekankan pentingnya mengenali "Aku" sebagai bagian penting dari identitas seseorang, memungkinkan individu untuk melampaui keyakinan yang membatasi dan terhubung dengan diri mereka yang lebih dalam dan transpersonal (Assagioli, 2012;Firman & Gila, 2002). ...
Mothers of autistic children often experience psychological well-being problems, such as stress, anxiety, and depression, due to high demands for care and attention. This study aims to prove whether psychosynthesis intervention is effective in improving the psychological well-being of mothers with autistic children. The research method used in this study is a single case experiment with ABA design. The subject in this study is a mother who has an autistic child. Data collection was carried out by means of interviews, observation and filling out scales in the initial baseline phase (A), intervention phase (B) and final baseline phase (A), and follow-up. The scale used is the Psychological Wellbeing scale. Data analysis techniques using visual inspection and Wilcoxon test. The results of the study with visual analysis showed that the Transpersonal Psychosynthesis Psychotherapy intervention was effective in improving the psychological well-being of mothers with children with autism, while the results of the Wilcoxon test obtained Z= -3,360 (p<0,01), which means that there is an effect of psychosynthesis to improve psychological well-being in mothers with children with autism.
... For a full explanation of psychosynthesis, its concepts and techniques, please refer to the literature (Assagioli, 2000(Assagioli, , 2002Ferrucci, 1982;Firman & Gila, 2002;Guggisberg Nocelli, 2021;Lombard, 2014;Lombard & Müller, 2018;Nguyen, 2002;Vargiu, 1974). ...
The psychological approach to literary criticism has been mainly influenced by the work of Sigmund Freud and Carl Gustav Jung, and is referred to as psychoanalytical criticism and Jungian literary criticism respectively. This article introduces psychosynthesis psychology as an additional theoretical approach for literary analysis. Psychosynthesis, a transpersonal psychology and therapeutic approach, offers a model of the human personality that includes multiple levels of consciousness. Two of its fundamental concepts are that of a Higher Self, with which each individual is in relationship, and ‘right relations’, which refers to the use of all aspects of will and the deepest awareness possible to relate to all that is present. Through the example of the author’s translation of the poem “Il poeta” (“The Poet”) by Giosuè Carducci, this article explores how the fundamental psychosynthesis concepts of the transpersonal consciousness, the Self and right relations can provide an independent methodology for literary criticism. Since these concepts are not considered viable for psychoanalytical criticism or relevant to Jungian literary criticism, psychosynthesis literary criticism can provide a more inclusive and enriching analysis, especially of poetry. An analysis of Carducci’s poem from the Jungian perspective of the blacksmith archetype is also presented. This article demonstrates how the framework of psychosynthesis psychology is a viable methodology for literary criticism.
... Abstrak: Mazhab psikologi transpersonal memandang bahwa terdapat beragam aspek dari kepribadian manusia, seperti: tubuh, perasaan, pikiran, intuisi, imajinasi, dorongan, subkepribadian, dan sebagainya (Firman & Gila, 2002). Oleh karena itu, studi tentang hubungan tubuh-pikiran (body-mind connection) menunjukkan bahwa keyakinan sadar, sikap, dan pencitraan dapat mempengaruhi kesehatan fisik dan penyakit. ...
Transpersonal psychology considers that there are various aspects of the human personality, such as: body, feelings, mind, intuition, imagination, drive, subpersonality, and so on (Firman & Gila, 2002). Therefore, the study of the body-mind connection showed that consciousness, attitudes, and imagery can affect physical health and diseases. Meanwhile, sub-personality is one component of transpersonal psychology, beside the potential and aspirations, thoughts, feelings, and drive. Subpersonality always be accompanied with the emergence of an emotion that is connected to physiological changes as a manifestation of the body-mind connection. This paper is the result of a case study on an employee and five female students of psychology that attempts to explain the identification of several subpersonality, accompanied by physiological complaints that were made during meditation. This study showed subpersonality controlling causing migraine; sub-personality burdened causing rapid heartbeat, and sub-personality anxious causing back pain.Keywords: transpersonal psychology, subpersonality, emotion, physical complaintsAbstrak:Mazhab psikologi transpersonal memandang bahwa terdapat beragam aspek dari kepribadian manusia, seperti: tubuh, perasaan, pikiran, intuisi, imajinasi, dorongan, subkepribadian, dan sebagainya (Firman & Gila, 2002). Oleh karena itu, studi tentang hubungan tubuh-pikiran (body-mind connection) menunjukkan bahwa keyakinan sadar, sikap, dan pencitraan dapat mempengaruhi kesehatan fisik dan penyakit. Sementara, subkepribadian adalah salah satu komponen dalam psikologi transpersonal, sistem psikosintesis selain potensi dan aspirasi, pikiran, perasaan, dan dorongan. Dalam wujudnya, subkepribadian selalu juga disertai dengan munculnya suatu emosi yang terhubung dengan perubahan-perubahan fisiologis sebagai perwujudan dari hubungan tubuh-pikiran. Makalah ini merupakan hasil dari penelitian kasus pada satu karyawati dan lima mahasiswi psikologi yang mencoba mengidentifikasi beberapa subkepribadian yang disertai dengan munculnya keluhan-keluhan fisiologis. Identifikasi subkepribadian dan keluhan-keluhan fisik dilakukan saat proses meditasi. Hasil penelitian ini menemukan bahwa keluhan-keluhan fisiologis yang dapat diidentifikasi dalam sesi konseling sebagai reaksi atas muncul emosi yang menyertai subkepribadian dalam diri seseorang adalah seperti subkepribadian mengontrol yang memunculkan keluhan fisik migrain, subkepribadian terbebani yang memunculkan keluhan fisik berupa jantung berdetak dengan cepat, subkepribadian pencemas dengan keluhan fisik sakit punggung.Kata kunci: psikologi transpersonal, subkepribadian, emosi, keluhan fisik.
... that embody alternate moral perspectives and capacities. (Gearin and Devenot 2021, 929) The field of P-AT has begun investigating therapeutic possibilities in exploring the self as a multiplicity, such as in the case of Internal Family Systems approaches to psychedelic medicine (Mithoefer and Mithoefer 2021, 255-256) or the incorporation of psychosynthesis concepts (Assagioli 1965;Firman and Gila 2002), but more research remains to be done in this vein. While the phenomenology of ego dissolution may have been influenced by expectations primed by the manual, there were also significant aspects of participant experience that were not reducible to the therapeutic priming. ...
While the literature on psychedelic medicine emphasizes the im-
portance of set and setting alongside the quality of subjective drug effects for
therapeutic efficacy, few scholars have explored the therapeutic frameworks that are used alongside psychedelics in the lab or in the clinic. Based on a narrative analysis of the treatment manual and post-session experience reports from a pilot study of psilocybin-assisted treatment for tobacco smoking cessation, this article examines how therapeutic frameworks interact with the psychedelic substance in ways that can rapidly reshape participants’ identity and sense of self. We identified multiple domains relating to identity shift that appear to serve as smoking cessation mechanisms during psilocybin sessions, each of which had an identifiable presence in the manualized treatment. As psychedelic medicine becomes
mainstream, consensual and evidence-based approaches to psychedelic-assisted identity shift that respect patient autonomy and encourage empowerment should become areas of focus in the emergent field of psychedelic bioethics.
... What I knew was I wanted to become a transformational teacher, changing context, curriculum, students and my Self 1 (Firman & Gila, 2002). I knew it was possible to create an"intimate, empathic connection (wherein one is) profoundly seen, heard, and met by the other" (pp. ...
... However, Guggisberg Nocelli does not shy away from pointing out the limits of the Assagioli's model along with new developments and evolutionary changes. For example, she presents modifications proposed by John Firman, one of the founders of Psychosynthesis Palo Alto and coauthor of numerous books (e.g., Firman & Gila, 1997, 2002, 2010 as well as additions offered by Alberto Alberti, neuropsychiatrist, psychotherapist, author, and former student and collaborator of Assagioli's (e.g., Alberti, 2008). ...
Book review of "The Way of Psychosynthesis" by Petra Guggisberg Nocelli
... Therefore, the pure experience of I or Self is the constant identification with content-less awareness (pure consciousness) and will. This transpersonal experience, regardless of content and story, is immanent in leading to a deepened perception of the here and now (Firman & Gila, 2002). During this part the disidentification of dysfunctional parental introjection embraces the possibility of coming in contact with the inner child. ...
Mindfulness-based interventions have been found to be beneficial in the treatment of various disorders. In the context of psychosynthesis therapy, mindfulness is employed as having an inner dialogue with the mental system and its psychological and psychosomatic components. However, empirical studies on the effect of this transpersonal-based mindfulness approach are still lacking. This study aimed at investigating the effect of mindfulness in the context of psychosynthesis on psychopathological symptoms. Fifty-eight participants (35 females, 23 males) attending a psychosynthesis seminar provided data on psychopathology (Symptom Checklist-90-Revised; SCL-90–R) and mindfulness (Five Facet Mindfulness Questionnaire; FFMQ) at baseline (T1), postintervention (T2), and 3-week follow up (T3). A significant decrease for all psychopathological symptoms assessed by the SCL-90–R (p < .001) and an increase in mindfulness abilities determined by the FFMQ (p < .001) from T1 to T2 was observed. Postintervention effects remained stable at 3-week follow up. The decrease in psychopathological symptoms from T1 to T2 was significantly correlated to an increase in mindfulness abilities (p < .012). Future studies should investigate the effects of dialogical mindfulness on specific symptomatology including control conditions.
... .that soul has substance, is of divine nature and therefore immortal; that there is a power within it that builds the body, sustains its life, heals its ills and enables the soul to live independently of the body; that there are incorporeal spirits with which the soul associates; and that beyond our empirical present there is spiritual world from which the soul receives knowledge of spiritual things whose origins cannot be discovered in this visible world. (Jung, 1934(Jung, /1960 Drawing upon laboratory and non-experimental studies of many different psychological phenomena that have their origin in inner psychic processes beyond the threshold of normal waking consciousness --sleep and dreams, hypnotism and trance states, hysterical neuroses and multiple personality, automatisms of writing and speaking, conversion experiences and mystical ecstasy, inspirations of genius and psi functioning--transpersonal psychology begins with the hypothesis that we possess an inner, transpersonal (beyond ego) self of extraordinary creativity, organization, and meaning --psychology's nearest corollary to the soul (Assagioli, 1965(Assagioli, /1992Firman & Gila, 2002;Hardy, 1987;Myers, 1903Myers, /1961Roberts, 1972Roberts, , 1974Vaughan, 1986). In the words of William James, Each of us is in reality an abiding psychical entity far more extensive than [he or she] knows -an individuality which can never express itself completely through any corporeal manifestation. ...
... (James, 1936, p. 502) Psychology's nearest corollary to the soul. Drawing upon scientific work with the psychological unconscious and accounts of human transformative capacities, transpersonal psychology begins with the hypothesis that we possess an inner, transpersonal self of extraordinary creativity, organization, and meaningpsychology's nearest corollary to the soul (Assagioli, 1993;Firman & Gila, 2002;Hardy, 1987;Myers, 1961;Roberts, 1972Roberts, , 1974Vaughn, 1986). The nature of the transpersonal self. ...
... As Assagioli (2000, p. 187) states, "Virgil leads Dante on his pilgrimage, helping him, encouraging him, explaining to him the various phases of the [psychosynthesis] process." Through this intense relationship, Virgil not only gives Dante a sense of being but also a connection to another, which is an outer expression of Dante's own "internal unifying center" as expressed through his I-Self connection (Firman and Gila, 2002). ...
... In the figure I have designated the Active Intellect as the "higher unconscious," the term Assagioli used to depict that sphere from whence the highest intuitions and inspirations derive (Firman & Gila, 2002). The higher unconscious is also active in relation to psychic experience. ...
The greatest contemporary challenge in the arena of cognitive neuroscience concerns the relation between consciousness and the brain. Over recent years the focus of work in this area has switched from the analysis of diverse spatial regions of the brain to that of the timing of neural events. It appears that two conditions are necessary in order for neural events to become correlated with conscious experience. First, the firing of assemblies of neurones must achieve a degree of coherence, and, second, reflexive (i.e. top-down, or reentrant) neural pathways must be activated. It does not, of course, follow that such neural activity causes consciousness; it may be, for example, that the neural activity formats the brain to interact with consciousness. The latter possibility is suggested by analysis of mystical texts suggesting that coherence and reflexivity constitute the conditions for the influx of "spirit." Kabbalistic sources, for example, describe a hierarchy of "brains" in the human and divine realms through which the principles of coherence and reflexivity operate. Whilst the ontological assumptions of such a scheme place it beyond the realm of psychology, parallels with the picture deriving from the contemporary cognitive neuroscience of consciousness are striking.
... This is the start of the societal level of alienation that Gabel (2000) speaks of below. Firman and Gila (2002) refer to the internal (e.g., the internalized oppressor, the pleasing personality) and external (e.g., authoritarian parent, harsh and suppressing environment) forces that keep the person entranced in survival mode as "survival unifying centers" (p. 42). ...
This qualitative case study of a meditation group known as the Process Group examines the group’s collaboration on practices that foster spiritual maturation following spiritual opening into the first phase of enlightenment. Twenty-one participant accounts provide an intimate portrait of stabilizing and integrating Unity consciousness, maintaining a co-creative relationship with the Divine, and actively expressing this in the world, especially through creative altruism. Using the hermeneutical research method known as intuitive inquiry, analysis of the data employed traditional and non-traditional approaches that were supported with member validity checks. Findings generated a clear picture of optimal group functioning in higher stages of consciousness, practices that lead to and sustain nondual awareness in day-to-day interaction, and conditions that generate creative altruism. Findings are distilled into lenses that can be operationalized into training programs for teams interested in altruistic activity. The Process Group demonstrates that peak spiritual experiences can be supported with group practices that deepen the spiritual opening process and the mutually affecting relationship with the Divine over time, increasing relational intelligence and creative expression. Findings also demonstrated that spiritual maturation can increase individuation and communion simultaneously and interactively. This is a portrait of spiritual practice that facilitates fully embodied enlightenment, active incarnation in the world, presenting the healed versions of what is possible in the clearest human interaction, and maturation that proceeds in cooperation with the Divine.
Keywords: spirituality, creative altruism, spiritual growth, meditation group, spiritual maturation, spiritual opening, individuation, spiritual intelligence, service, nondual, consciousness, second tier, post-autonomous ego, ego transcendence, embodied spirituality
... in the past, most psychotherapeutic practitioners have focused on treating the client's illness, a growing group of therapeutic practitioners in the fields of Psychosynthesis (since 1910) and Transpersonal Psychology (since 1969) have understood therapy to be more about supporting the individual in connecting with and experiencing their whole self, including the divine (Boorstein, 2000; Firman & Gila, 2002). In theory, most psychotherapists are less religiously oriented than the general population (Shafranske, 1996; Shafranske & Malony, 1990), and are rarely trained to deal with spiritual issues or use spiritually based interventions in therapy (Shafranske, 1996). ...
This research provides a theoretical, empirical, and qualitative examination of the role of cultivating sacred moments in daily life on subjective well-being (SWB), psychological well-being (PWB), and stress. Seventy-three participants were randomly assigned to two groups: (a) a 3-week intervention group where members were instructed in cultivating sacred moments, or (b) a 3-week control group where members were instructed in writing about daily activities. Findings indicate that the intervention was equally as effective as an adapted therapeutic writing intervention. There were significant effects over time across multiple assessments related to SWB, PWB, stress, and daily spiritual experiences after the 3-week intervention and again 6 weeks later. Qualitative analysis complemented and enriched the findings of these results. This study introduces a new intervention into the field of clinical psychology and extends the findings of prior research.
The purpose of this article is to identify investigable areas with potential for development within Transpersonal Psychology as a human science. First, information resources are identified that can be used to select broad topical areas worth investigating. A variety of "Topics Awaiting Study" are then presented in the form of research questions accompanied by at least one published academic reference to provide a springboard for further research. The article concludes with a personal reflection about the task ahead for today's generation of researchers, scholars, and practitioners who want to do their own thinking about investigable questions on transpersonal issues within Transpersonal Psychology in the coming decades. Resumen El propósito de este artículo es identificar áreas de investigación con potencial de desarrollo dentro de la Psicología Transpersonal como ciencia humana. Primero, se identifican recursos de informa-ción que pueden usarse para seleccionar áreas temáticas amplias que vale la pena investigar. Luego se presenta una variedad de "Temas en espera de estudio" en forma de preguntas de investigación acompañadas de al menos una referencia académica publicada para proporcionar un trampolín para futuras investigaciones. El artículo concluye con una reflexión personal sobre la tarea que tiene por delante la generación actual de investigadores, académicos y profesionales que quieren pensar por su cuenta sobre la investigación en el área transpersonal dentro de la Psicología en las próximas décadas. Palabras claves: psicología transpersonal, investigación psicológica, problema de investigación, revisión de la li-teratura, hipótesis de investigación
Celem artykułu jest analiza sposobów budowania wiarygodności nadawcy w artykułach ukazujących się na łamach miesięczników Wiedza Duchowa oraz Lotos. Czasopisma wpisywały się w ówczesne trendy dwudziestolecia międzywojennego, łącząc tematykę ezoteryczną z problematyką najnowszych odkryć naukowych. Autorzy artykułów opublikowanych w tych periodykach umiejętnie odwoływali się do różnych typów autorytetu – zarówno wiedzy naukowej, jak i innych źródeł, w tym osobowych. Ustalono, że oglądu materiału dokonano z perspektywy miejsc strategicznych w tekście prasowym, co pozwoliło ustalić, jakie były sposoby przedstawiania tematów. Dokonano podziału tytułów ze względu na ich funkcje. Wyróżniono także preferowane mechanizmy retoryczne służące przekonywaniu czytelników. The Marriage of Esotericism with Science in Spiritual Knowledge and Lotus The aim of the article is to analyze the ways of building credibility of the author in the articles published in two monthly magazines Spiritual Knowledge (Wiedza Duchowa) and Lotus (Lotos) in pre-war Poland. The magazines were in line with the trends of the time of the interwar period, combining esoteric themes with the latest scientific discoveries. Authors of the articles published in these periodicals skillfully referred to various types of authority - both scientific knowledge and other sources, including personal sources. The analysis of the research material was conducted from the perspective of strategic places in the press text, which made it possible to describe the ways of presenting various topics, the functions of the titles of the articles and the most common rhetorical means used for persuading readers.
This is part 1 of a two part article looking at the emerging field of Authentic Leadership. As this fields rallying cry is “to thine own self be true” the article briefly charts the study of Self and the challenge that posses to the study of this latest leadership paradigm. It looks at the work undertaken to date to conceptualise the term, considers a more contemporary working definition and highlights four constructs underlying this definition. Finally, it will briefly consider some differences to existing leadership theories. Part two of the article will go on to explore how Coaching Psychology can help in the development of Authentic Leadership.
Keywords: Authentic leadership, Leadership Development, Coaching psychology, Self, Self-awareness.
Citation: Fusco, T., Palmer, S. and O’Riordan, S. (2011). Can coaching psychology help develop authentic leaders: Part One. Coaching Psychology International, 4, 1, 3-5.
During a thirty year period Alice A. Bailey (1880–1949), in telepathic
collaboration with the Tibetan teacher Djwhal Khul, wrote two dozen volumes on
the origins and evolutionary development of Matter and Consciousness within our
solar system, our planet, and the human kingdom. Her writings elucidate the
forces and energies underlying the world of phenomena which can be consciously
developed, controlled, and directed. Based on the ageless wisdom of the world’s
religious traditions, yet updated for the needs of our modern intelligence, these
teachings reveal a path to soul consciousness and the establishment of right
human relations.
The purpose of this dissertation is to introduce Bailey’s esoteric
philosophy in a way that will stimulate academic study, critique, and debate. My
claim is that her writings embody a transcendent wisdom and intelligence which
illuminate the problems of humanity and provide practical means for their
solution.
In this dissertation I provide an overview of Bailey’s life, her worldview,
and the major themes expressed in her writings. I also address criticisms of
universal wisdom traditions and structural-hierarchical models of human
development that have arisen in the field of transpersonal studies. The criticisms
of three leading scholars in this field, Ken Wilber, Michael Washburn, and Jorge
Ferrer, while not directed at Bailey’s writings, draw into question many
traditional metaphysical assumptions that appear to be unwarranted in light of our
modern understanding. I argue that their criticisms do not apply to Bailey’s
esoteric philosophy.
I then demonstrate the strength, comprehensive logic, and moral force of
Bailey’s writings by using them to outline the possibilities for reconstructing the
theory of communicative rationality put forth by philosopher and social theorist
Jürgen Habermas. I argue that his intuitions regarding the universal and
emancipatory potentials of rationality are correct, but limited by his relatively
narrow worldview, and that the force he finds inherent in intersubjective
communication is a faint reflection of the transformative powers of the Soul.
In this paper, we give an outline of an ongoing study to go beyond Freudian mental archetypal model. First, we discuss the essence of numerous problems that we suffer in our sophisticated and modernized society. Then we discuss possibility to reintroduce spirit into human consciousness. While we are aware that much remain to be done and we admit that this is only a sketch, we hope that this paper will start a fresh approach of research towards more realistic nonlinear consciousness model with wide ranging implications to socioeconomic modeling and also integrative cancer therapy. At the last section we also shortly outline plausible method to vindicate our proposed bo-son-fermion model of human society in a physical experiment.
In this paper, we give an outline of an ongoing study to go beyond Freudian mental archetypal model. First, we discuss the essence of numerous problems that we suffer in our sophisticated and modernized society. Then we discuss possibility to reintroduce spirit into human consciousness. While we are aware that much remain to be done and we admit that this is only a sketch, we hope that this paper will start a fresh approach of research towards more realistic nonlinear consciousness model with wide ranging implications to socioeconomic modeling and also integrative cancer therapy. At the last section we also shortly outline plausible method to vindicate our proposed bo-son-fermion model of human society in a physical experiment.
Our relationship with the environment is primarily developed through our physical senses; however, this lived experience is made possible by the phenomenon of consciousness. Through a transcendental phenomenological approach to our interactions with nature, we can discover ourselves as consciousness enlivened by the natural world. Ecopsychology, similarly, explores the ways in which we are intimately connected to this living Earth and reaffirms the importance of an ecological awareness. The focus of this writing is on the relationship between the consciousness of the individual and the expressions of consciousness in nature. Through the lens of ecopsychology and phenomenology, I reflect on my experiences while climbing a mountain in the heart of Alaska and the moments where my relationship to nature deepened.
As the number of international students continues to increase worldwide, their experience of culture shock has been well-researched. Missing, however, from the culture shock literature is the perspective of psychosynthesis psychology and its methodology to deal with the affective, behavioral, and cognitive (ABC) aspects of shock and adaptation. This article illustrates two psychosynthesis techniques that student sojourners found helpful in their acculturation process. Firstly, the self-identification exercise eased anxiety, an affective aspect of culture shock. Secondly, the subpersonality model aided students in their ability to integrate a new social identity, the cornerstone of the cognitive aspect. With a new integrated identity, students changed their behavior (the second ABC component) and new creative energies were released. These qualitative findings are supported by the testimonies of nine international student sojourners in the Netherlands who received psychosynthesis counseling. In addition, a case study demonstrates subpersonality integration and its role in helping students to come into relationship with themselves as well as others. The self-identification exercise and subpersonality model are not only effective tools for aiding sojourners in their adaptation to a host country, but viable methodologies for anyone searching to synthesize a new personal and social identity.
An integral philosophy, such as that promoted by Ken Wilber, can be very useful in providing an individual with a wide-scope theory to serve as an orienting worldview and container enabling them to develop their spiritual practices. Wilber's view is particularly useful in that it covers objective, intersubjective, and subjective world spaces at once. Used too rigidly, it can become an overly mechanical process of merely downloading a canned integral program into one's internal operating system. Authentic spirituality, although using theory, argues for developing one's own spiritual practice. In developing one's own practice, the pragmatic writings of Dewey, Peirce, and James can serve as a guide, in that the practice is practiced, is pluralistic, requires participation with others, and is provisional.
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