Roberto Assagioli

Assagioli is famous for developing and founding the science of psychosynthesis, a spiritual and holistic approach to psychology that had developed from psychoanalysis. He was largely inspired by Freud's idea of the repressed mind and Jung's theories of the collective unconscious. Trained in psychoanalysis but unsatisfied by what he regarded as its incompleteness as a whole, Assagioli felt that love, wisdom, creativity, and will all were important components that should be included in psychoanalysis.[3] Assagioli's earliest development of Psychosynthesis started in 1911, when he began his formal education in psychology. He continued his work on Psychosynthesis right up until his death.[1] Freud and Assagioli were known to have corresponded, although they never had the chance to meet. Assagioli said, "Psychosynthesis presupposes psychoanalysis, or rather, includes it as a first and necessary stage."

However, Assagioli disagreed with theories formulated by Sigmund Freud that he considered limiting. He refused to accept Freud's reductionism and neglect of the positive dimensions of the personality. Psychosynthesis became the first approach born of psychoanalysis that also included the artistic, altruistic and heroic potentials of the human being.[3] Assagioli's work was more in alignment with psychologist, Carl Jung.[1] Both Assagioli and Jung validated the importance of the spiritual level of human existence. Assagioli shared with Jung the insight that psychological symptoms can be triggered by spiritual dynamics. Assagioli considered Jung's theories to be closest to his understanding of psychosynthesis.[1]

Assagioli accredited much of his inspiration for psychosynthesis to his month-long incarceration in solitary confinement in 1940. He used his time in prison to exercise his mental will by meditating daily. He concluded that he was able to change his punishment into an opportunity to investigate his inner-self.[1]

In the December 1974 issue of Psychology Today,[4] Assagioli was interviewed by Sam Keen, in which Assagioli discussed the differences between Freudian psychoanalysis and psychosynthesis:

We pay far more attention to the higher unconscious and to the development of the transpersonal self. In one of his letters Freud said, "I am interested only in the basement of the human being." Psychosynthesis is interested in the whole building. We try to build an elevator which will allow a person access to every level of his personality. After all, a building with only a basement is very limited. We want to open up the terrace where you can sun-bathe or look at the stars. Our concern is the synthesis of all areas of the personality. That means psychosynthesis is holistic, global and inclusive. It is not against psychoanalysis or even behavior modification but it insists that the needs for meaning, for higher values, for a spiritual life, are as real as biological or social needs. We deny that there are any isolated human problems.

Assagioli noted that Carl Jung, "of all modern psychotherapists, is the closest in theory and practice to psychosynthesis",[4] and further expanded on the similarities between his own and Jung's views:

In the practice of therapy we both agree in rejecting 'pathologism' that is, concentration upon morbid manifestations and symptoms of a supposed psychological 'disease'. We regard man as a fundamentally healthy organism in which there may be temporary malfunctioning. Nature is always trying to re-establish harmony, and within the psyche the principle of synthesis is dominant. Irreconcilable opposites do not exist. The task of therapy is to aid the individual in transforming the personality and integrating apparent contradictions. Both Jung and myself have stressed the need for a person to develop the higher psychic functions, the spiritual dimension.

He also highlighted the differences between Jung's work and psychosynthesis:

Perhaps the best way to state our differences is with a diagram of the psychic functions. Jung differentiates four functions: sensation, feeling, thought, and intuition. Psychosynthesis says that Jung's four functions do not provide for a complete description of the psychological life. Our view can be visualized like this: We hold that outside imagination or fantasy is a distinct function. There is also a group of functions that impels us toward action in the outside world. This group includes instincts, tendencies, impulses, desires, and aspirations. And here we come to one of the central foundations of psychosynthesis: There is a fundamental difference between drives, impulses, desires, and the will. In the human condition there are frequent conflicts between desire and will. And we will place the will in a central position at the heart of self-consciousness or the ego.

Assagioli asserted about the will:

The will is not merely assertive, aggressive, and controlling. There is the accepting will, yielding will, the dedicated will. You might say that there is a feminine polarity to the will – the willing surrender, the joyful acceptance of the other functions of the personality.

At the end of the interview, Keen himself concluded:

It is hard to know what counts as evidence for the validity of a world view and the therapeutic it entails. Every form of therapy has dramatic successes and just as dramatic failures. Enter as evidence in the case for psychosynthesis an ad hominem argument: in speaking about death there was no change in the tone or intensity of Assagioli's voice and the light still played in his dark eyes, and his mouth was never very far from a smile.