Psychosynthesis is a framework and approach to psychology developed by Italian psychiatrist Roberto Assagioli. It is "one of the prime forces in transpersonal psychology." It "stretches beyond the boundaries of personal psychology and individuality by postulating a deeper center of identity: the Self, our essential Being. The Self includes, but transcends, our personal day-to-day consciousness, leading to an enhanced sense of life direction and purpose." Along with the idea of a spiritual or transpersonal Self, Psychosynthesis emphasizes "the value placed upon exploration of creative potential, and the hypothesis that each individual has a purpose in life.

Psychosynthesis considers the Self an "ontological reality," a Being, often referred to as the "Higher Self." It is a stable center or core of life. By contrast, the personal self, the self-conscious “I” that is our everyday sense of identity, is actually a reflection of the Self in the normal person. Psychosynthesis sees each individual as unique in terms of purpose in life, and places value on the exploration of human potential, combining spiritual development with psychological healing and including the life journey of an individual or their unique path to self-realization.

Psychosynthesis as a whole, with all its implications and developments . . . [is not] a particular psychological doctrine, nor a single technical procedure. It is, first and foremost, a dynamic and even a dramatic conception of our psychological life, which it portrays as a constant interplay and conflict between the many different and contrasting forces and a unifying center which ever tends to control, harmonize and utilize them. Psychosynthesis is, further, a plastic combination of several methods of inner action aiming, first, at the development and perfection of the personality, and then at its harmonious co-ordination and increasing unification with its Spiritual Self. These phases may be called, respectively, “personal psychosynthesis” and “spiritual psychosynthesis.”

“Speaking of Synthesis means approaching the guiding principle of Assagiolian psychology, both the means and the goal of the entire psychosynthetic pathway. . . Synthesis is a process that involves the creation of a relationship between two or more elements through a third entity, in order to create a new reality.

The integrative framework of psychosynthesis began with Sigmund Freud's theory of the unconscious, which it expands and modifies as a method of investigation, while rejecting the specific theories of sexuality, etc. held by Freud. Psychosynthesis also has some similarities with Existential psychology, Analytical Psychology and Humanistic Psychology. Among other uses, psychosynthesis can be used to address psychological distress and intra-psychic and interpersonal conflicts. Psychosynthesis has a strong presence in the fields of coaching and especially psychotherapy, some of which can be referenced in the external links and training centers listed at the bottom of this page. For Assagioli, synthesis is “a trend that is the expression of a universal principle” whose manifestation can be found in all aspects of reality: from the world of inorganic matter to the organic vegetable and animals worlds, from the psychic world of emotions and ideas to the world of interpersonal and social relationships, to the spiritual worlds. He began to formulate his ideas as early as 1910, but did not collect his thinking into a whole until the presentation of his pamphlet A New Method of Healing: Psychosynthesis, which was published in 1927. He later compared psychosynthesis to the prevailing thinking of the day, contrasting psychosynthesis with existential psychology, but unlike the latter he considered loneliness not to be "either ultimate or essential". Assagioli asserted that "the direct experience of the self, of pure self-awareness — independent of any 'content' of the field of consciousness and of any situation in which the individual may find himself — is a true, 'phenomenal' experience, an inner reality which can be empirically verified."—were central to Assagioli's theory. even though Assagioli continued to insist that it was scientific. He asserted that it is a mistake to consider fields of research “scientific” or not; rather it is the method of research that is scientific or not. He asserted that the scientific method means clear thinking and sound reasoning on well-established facts, which are not limited to what can be weighed or measured. He asserted that “It is undeniable that all subjectively lived psychological phenomena are facts, even if not susceptible to direct weighing and measuring procedures, and as such can be studied scientifically. The pragmatic principle must be accepted that everything has its reality which produces an effect that modifies a preexistent state." Scientific studies of internal states are often done by gathering testimony about inner experiences. This is an accepted approach to study of altered states of consciousness. Assagioli developed therapeutic methods beyond those in psychoanalysis. Although the unconscious is an important part of his theory, he was careful to maintain a balance with rational, conscious therapeutic work. Psychosynthesis was not intended to be a school of thought or an exclusive method.“It could be defined principally as a general attitude, a tendency toward, and a series of activities aiming at, integration and synthesis in every field.” A. R. Orage, who was the publisher of the influential journal, The New Age, used the term as well, but hyphenated it (psycho-synthesis). Orage formed an early psychology study group (which included Maurice Nicoll who later studied with Carl Jung) and concluded that what humanity needed was not psychoanalysis, but psycho-synthesis. The term was also used by Bezzoli. Freud, however, was opposed to what he saw as the directive element in Jung's approach to psychosynthesis, and Freud argued for a spontaneous synthesis on the patient's part: "[During psychoanalysis] the great unity which we call his ego fits into itself all the instinctual impulses which before had been split off and held apart from it. The psycho-synthesis is thus achieved in analytic treatment without our intervention, automatically and inevitably."

Origins

In 1909, C.G. Jung wrote to Sigmund Freud of "a very pleasant and perhaps valuable acquaintance, our first Italian, a Dr. Assagioli from the psychiatric clinic in Florence". Later however, this same Roberto Assagioli (1888 – 1974) wrote a doctoral dissertation, "La Psicoanalisi," in which he began to move away from Freud's psychoanalysis toward what he called psychosynthesis:

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A beginning of my conception of psychosynthesis was contained in my doctoral thesis on Psychoanalysis (1910), in which I pointed out what I considered to be some of the limitations of Freud's views.

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In developing psychosynthesis, Assagioli agreed with Freud that healing childhood trauma and developing a healthy ego were necessary aims of psychotherapy, but Assagioli believed that human growth could not be limited to this alone. A student of philosophical and spiritual traditions of both East and West, Assagioli sought to address human growth as it proceeded beyond the norm of the well-functioning ego; he wished to support the fruition of human potential—what Abraham Maslow later termed self-actualization—into the spiritual or transpersonal dimensions of human experience as well.

Assagioli envisioned an approach to the human being that could address both the process of personal growth—of personality integration and self-actualization—as well as transpersonal development. The transpersonal dimension is glimpsed for example during peak experiences (Maslow) of inspired creativity, spiritual insight, and unitive states of consciousness. Psychosynthesis recognizes the process of self-realization, of contact and response with one's deepest callings and directions in life, which can involve either or both personal and transpersonal development.

Psychosynthesis is therefore one of the earliest forerunners of both humanistic psychology and transpersonal psychology, even preceding Jung's break with Freud by several years. Assagioli's conception has an affinity with existential-humanistic psychology and other approaches that attempt to understand the nature of the healthy personality, personal responsibility, and choice, and the actualization of the personal self. Similarly, his conception is related to the field of transpersonal psychology with its focus on higher states of consciousness, spirituality, and human experience beyond the individual self. Assagioli served on the board of editors for both the Journal of Humanistic Psychology and the Journal of Transpersonal Psychology.

Assagioli presents two major theoretical models in his seminal book, Psychosynthesis, models that have remained fundamental to psychosynthesis theory and practice:

  1. A diagram and description using a model of the constitution of the human person
  2. A stage theory of the process of psychosynthesis

Aims

In Psychosomatic Medicine and Bio-psychosynthesis, Assagioli states that the principal aims and tasks of psychosynthesis are:

  1. the elimination of the conflicts and obstacles, conscious and unconscious, that block [the complete and harmonious development of the human personality]
  2. the use of active techniques to stimulate the psychic functions still weak and immature.

In his book, Psychosynthesis: A Collection of Basic Writings (1965), Assagioli writes of three aims of psychosynthesis:

<blockquote>

Let us examine whether and how it is possible to solve this central problem of human life, to heal this fundamental infirmity of man. Let us see how he may free himself from this enslavement and achieve an harmonious inner integration, true Self-realization, and right relationships with others. (p. 21)

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Model of the person

The concept of the human psychological constitution in psychosynthesis theory is illustrated in the so-called "Egg Diagram," which maps the human psyche into different distinct and interconnected levels.

The Lower Unconscious

For Assagioli, the lower unconscious contains the elementary psychological activities which direct the life of the body; the fundamental drives and primitive urges; many emotionally charged complexes; many dreams and imaginings of a “lower kind;” “lower” uncontrolled parapsychological processes; and various pathological manifestations such as phobias, obsessions, compulsive urges and paranoid delusions.

According to John Firman and Ann Gila, "the lower unconscious is that realm of the person to which is relegated the experiences of shame, fear, pain, despair, and rage associated with primal wounding suffered in life. One way to think of the lower unconscious is that it is a particular bandwidth of one's experiential range that has been broken away from consciousness. 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 others in the more painful aspects of human life."

Roberto Assagioli’s approach to the lower unconscious is diametrically opposite to this: he regarded it as part of the fundamental constitution of a human being. He did not assert that either the lower and higher unconscious are by definition repressed. Comparing his egg diagram to Maslow’s Hierarchy of Needs, he states: “We can look at the diagram of the psychological constitution of man [egg-diagram]. The basic and normal personal needs concern the lower and middle psychological life, both conscious and unconscious.” Assagioli accepted that parts of the lower unconscious are repressed, but not all of it. There is also no evidence that Assagioli accepted the concepts of “personal annihilation” or “nonbeing” that these writers discuss. These writers share an outlook and use terminology derived from certain existentialist philosophers (Jean-Paul Sartre asserted that nothingness is part of reality, and nothingness is a lack of being). Assagioli explicitly contradicted this position, saying, “In certain periods men can feel internally isolated, but the extreme existentialist position is not true, neither psychologically nor spiritually.”

"The lower unconscious merely represents the most primitive part of ourselves...It is not bad, it is just earlier '. Indeed, 'the "lower" side has many attractions and great vitality'. All such elaborate syntheses of thought, feeling, and behavior are built upon learnings and abilities that must eventually operate unconsciously.

According to Firman and Gila, 'Human healing and growth that involves work with either the middle or the lower unconscious is known as personal psychosynthesis '.

The Higher Unconscious or Superconscious

Assagioli referred to The Higher Unconscious or Superconscious as the region from which “we receive our higher intuitions and inspirations—artistic, philosophical or scientific, ethical “imperatives” and urges to humanitarian and heroic action. It is the source of the higher feelings such as altruistic love, of genius and of the states of contemplation, illumination and ecstasy. In this realm are latent the higher psychic functions and spiritual energies.” Assagioli, however, did stress the evolutionary differences and development of the three sectors in the egg diagram. In the Act of Will he says the following: “The existence of different levels of being having different values is an evident and undeniable manifestation of the great law of evolution, as it progresses from simple and crude stages to more refined and highly organized ones. Applying this to the sphere of love … it is evident that a love that is overpowering, possessive, jealous, and blind is at a lower level than one that is tender and concerned with the person of the loved one, that seeks his well-being and desires the union of the best aspects of both personalities.”

Conscious 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. This level of the unconscious represents an area of the personality that contains the "heights" overarching the "depths" of the lower unconscious. As long as this range of experience remains unconscious – in what Desoille termed '"repression of the sublime"' – the person will have a limited ability to be empathic with self or other in the more sublime aspects of human life.

The higher unconscious thus represents 'an autonomous realm, from where we receive our higher intuitions and inspirations – altruistic love and will, humanitarian action, artistic and scientific inspiration, philosophic and spiritual insight, and the drive towards purpose and meaning in life'.

The higher unconscious in psychosynthesis must not be confused with Freud’s “superego.” Assagioli asserted, “There is one point that needs clarification; and that is that there are different levels of moral consciousness, and it is important to distinguish between them. On the one hand, there is the moral consciousness that Freud referred to by the name “super-ego,” which is largely derived from prohibitions and parental commands. This type of “conscience” is linked to intense emotional charges, such as fear of doing wrong and guilt for every transgression, and consequently is harmful. This type of morality, produced by introjected external influences, is rigid, strict and intransigent. According to Assagioli, “the superconscious constitutes the higher section or aspect of the person of which the ego or self (the point in the middle of the circle) is not normally aware. But at times the conscious self rises or is raised to that higher region where it has specific experiences and states of awareness of various kinds which can be called “spiritual” in the widest sense. At other times it happens that some contents of the superconscious “descend” and penetrate into the area of the normal consciousness of the ego, producing what is called “inspiration.” This interplay has great importance and value, both for fostering creativity and for achieving psychosynthesis.

Concerning the experience of the Higher Self, Assagioli differentiates between the experience of the contents, processes and activities of the superconscious and the contentless experience of the Higher Self. He said that there is a "difference between becoming aware of superconscious levels of experience and contents on the one hand, and pure Self-realization on the other. Self-realization, in this specific well-defined sense, means the momentary or more or less temporary identification or blending of the I-consciousness with the spiritual Self, in which the former, which is the reflection of the latter, becomes reunited, blended with the spiritual Self. In these cases there is a forgetfulness of all contents of consciousness, of all which forms the personality both on normal levels and those of the synthesized personality which include superconscious or spiritual levels of life and experience; there is only the pure intense experience of the Self.

Subpersonalities

William James recognized that various psychological traits are not integrated, but form behavioral roles that he called "the various selves," which shift according to the relationships we have with other people, surroundings, groups, etc. throughout the mind. A five-fold process of recognition, acceptance, co-ordination, integration, and synthesis 'leads to the discovery of the Transpersonal Self, and the realization that that is the final truth of the person, not the subpersonalities'. Others will resist the process of integration; will 'take the line that it is difficult being alive, and it is far easier – and safer – to stay in an undifferentiated state'. Roberto Assagioli said that [some] subpersonalities are the semi-independent nuclei of a number of differing and conflicting tendencies. "One should become clearly aware of these subpersonalities because . . . it is possible to synthesize [them] into a larger organic whole without repressing any of the useful traits." The self is not only a center of awareness. "There is another part of the inner self – the will-er or the directing agent – that actively intervenes to orchestrate the various functions and energies of the personality."

Assagioli developed his "Exercise of Disidentification and Self-Identification" to help people make the distinction between the "I" and its experiences:<blockquote>1. The first stage is to sit comfortably, releasing all muscle and nerve tension; this can be helped by a prior practice of the relaxation exercise. It is good to keep the spine straight, the head slightly lowered; close the eyes; then take a few deep, slow, regular breaths. (pause)

2. Affirm slowly, with attention and conviction, “I have a body, but I am not my body. My body may be in different conditions of health or sickness, it may be rested or tired, but this has nothing to do with Me, with my true Self. My body is a valuable instrument of experience and action in the outer world, but it is only a tool; I treat it well, I try to keep it healthy, but it is not my self. I have a body, but I am not my body." (After a period of training one can simply repeat the final sentence several times, “I have a body, but I am not my body.” The same applies to the later stages as well.)(pause)

3. We affirm with conviction, “I have emotions, but I am not my emotions. They are different, changing, conflicting, while I always remain me, myself, in the alternation of hope and discouragement, joy and sorrow, irritation and calm. I can observe, understand and judge my emotions, and become more and more capable of mastering, directing and using them.” — “I have emotions, but I am not my emotions.”(pause)

4. “I have desires, but I am not my desires. Desires are also changeable, conflicting; they are a succession of attractions and repulsions. There are desires in me, but they are not Me." (pause)

5. “I have a mind, but I am not my mind. It may be more or less developed and active; it is undisciplined, but little by little I can master and direct it. It is an organ of knowledge, both of the external world and of the internal world, but it is not myself. I have a mind, but I am not my mind.” (pause)

6. All this is preparation for the final positive stage, the affirmation and experience of self-consciousness: “I am convinced and affirm that I am a Center of pure awareness, of pure self-consciousness; I am a Center of will, capable of mastering, directing and using all my psychic functions and my body. I AM.” and might perhaps be linked with the hegemony of the lower unconscious. "The next stage of the will is understanding that 'will exists'. We might still feel that we cannot actually do it, but we know...it is possible".

It is the "I" who is aware of the psyche-soma contents as they pass in and out of awareness; the contents come and go, while "I" may remain present to each experience as it arises. But "I" is dynamic as well as receptive: "I" has the ability to affect awareness, in addition to the contents of awareness, by choosing to focus awareness (as in many types of meditation), expand it, or contract it.

Regarding the conscious self or “I,” Assagioli wrote, The changing contents of our consciousness . . . are one thing, while the “I,” the self, the center of our consciousness is another." The next section describes this "luminous source", the Self.

The Self

At the top of the oval diagram, shown as a “star” that is partly within and partly outside of the oval, is the Self (which has also been called the Higher Self or the Transpersonal Self). Assagioli wrote, “The conscious self is generally not only submerged in the ceaseless flow of psychological contents but seems to disappear altogether when we fall asleep, when we faint, when we are under the effect of an anesthetic or narcotic, or in a state of hypnosis. And when we awake the self mysteriously reappears, we do not know how or whence—a fact which, if closely examined, is truly baffling and disturbing. This leads us to assume that the re-appearance of the conscious self or ego is due to the existence of a permanent center, of a true Self situated beyond or “above” it.” Assagioli also understood the Higher Self as a transcendent being: “This Self is above, and unaffected by, the flow of the mind-stream or by bodily conditions; and the personal conscious self should be considered merely as its reflection, its “projection” in the field of the personality.

When it comes to the experience of the Higher Self, Assagioli differentiates between the experience of the contents, processes, and activities in the superconscious and the contentless experience of the Higher Self, which must not be confused.

Assagioli describes Self-Realization (not to be confused with self-actualization) as “the realization of one’s True Self — the discovery or creation of a unifying center: the controlling Principle of our life.</blockquote>In his essay "Contemplation and Illumination," which was originally part of a series of lectures in 1934 at his Institute in Florence, Assagioli discusses such experiences in more detail, quoting R. Maurice Bucke, Charles Finney (former President of Oberlin College) and French philosopher Pascal, and for specific examples refers us to William James' well-known survey Varieties of Religious Experience, first published in 1902. The most well-known example of the experience of illumination initiated from a higher level is the account of the conversion of the apostle Paul, as recounted in The Acts of the Apostles.

However Assagioli made a clear distinction between experience of the Self and experience of God, or The Universal. He said, “those who have these higher human experiences usually mix the experience of the Self with expressions about God, or some superconscious aspect, such as beauty or the simple experience of ecstasy. Or they jump directly to the Universal Self . . .There is such an intense feeling of oneness that people often do not pay attention to the fact that it is the Self [not the personal self or “I”] that experiences Oneness.” This is a subtle but crucial issue. If one were truly immersed in the universal, one would not know it.

Roberto Assagioli insisted that the actual experience of The Self is often mixed up with other experiences. The conscious experience of the Self is exemplified by such experiences as illumination or mystical union: it is not an ordinary “experience.” Self-consciousness can be experienced through exercises and a gradual, one might say “scientific” procedure. We tend to jump from the personal to the Universal . . . without the experience of illumination of the Self, and also of intermediate degrees, the percentage of self-consciousness at the higher levels and of communion with the Universal.”

The stages of Psychosynthesis may be tabulated as follows:

  1. Thorough knowledge of one's personality.
  2. Control of its various elements.
  3. Realization of one's true Self—the discovery or creation of a unifying center.
  4. Psychosynthesis: the formation or reconstruction of the personality around a new center.

Assagioli divided his theory of development into two broad phases: “Psychosynthesis utilizes many techniques of psychological action, aiming first at the development and perfection of the personality, and then at its harmonious co-ordination and increasing unification with the Self. These phases may be called respectively “personal” and “spiritual” psychosynthesis.”

In his book The Act of Will he further elaborates on his developmental theory, aligning his view with Maslow’s "Hierarchy of Needs," proposing an ascending stage model where the "I" develops from prepersonal (lower unconscious) to personal (middle unconscious) to transpersonal development (transpersonal unconscious or superconscious) culminating in the unification of the "I" with the Higher Self and ultimately with the Universal Self.

“The realization of the Higher Self “is a process which primarily reaches through the Superconscious, towards the soul [higher Self] and the Universal Self. A prolonged phase of purification is also a part of this process, so the descent into the abyss of the lower unconscious is also necessary. Our personal energies must be purified so they can express the universal love-wisdom that flows from the Superconscious.”

In his article Spiritual Development and Nervous Diseases, which was first published in 1932 and later revised and included as chapter two in his first book under the title “Self-Realization and Psychological Disturbances,” he gives further information about spiritual development and the stages we undergo, listing five spiritual crises:

1. Crises preceding the spiritual awakening.

2. Crises determined by the spiritual awakening.

3. Reactions to the spiritual awakening.

4. Phases of the process of transmutation.

5. The “Dark Night of the Soul.”

Methods

Psychosynthesis was regarded by Assagioli as more of an orientation and a general approach to the whole human being, and as existing apart from any of its particular concrete applications. This approach allows for a wide variety of techniques and methods to be used within the psychosynthesis context. 'Dialogue, Gestalt techniques, dream work, guided imagery, affirmations, and meditation are all powerful tools for integration', but 'the attitude and presence of the counselor are of far greater importance than the particular methods used'. Sand tray, art therapy, journaling, drama therapy, and body work; cognitive-behavioral techniques; object relations, self psychology, and family systems approaches, may all be used in different contexts, from individual and group psychotherapy, to meditation and self-help groups. Psychosynthesis offers an overall view which can help orient oneself within the vast array of different modalities available today, and be applied either for therapy or for self-actualization.

Recently, two psychosynthesis techniques were shown to help student sojourners in their acculturation process. First, the self-identification exercise eased anxiety, an aspect of culture shock. Secondly, the subpersonality model aided students in their ability to integrate a new social identity. In another recent study, the subpersonality model was shown to be an effective intervention for aiding creative expression, helping people connect to different levels of their unconscious creativity. Most recently, psychosynthesis psychotherapy has proven to activate personal and spiritual growth in self-identified atheists.

One broad classification of the techniques used involves the following headings: '<nowiki/>Analytical: To help identify blocks and enable the exploration of the unconscious'. Psychosynthesis stresses 'the importance of using obstacles as steps to growth' – 'blessing the obstacle...blocks are our helpers'. '<nowiki/>Mastery...the eight psychological functions need to be gradually retrained to produce permanent positive change'.

Psychosynthesis allows practitioners the recognition and validation of an extensive range of human experience: the vicissitudes of developmental difficulties and early trauma; the struggle with compulsions, addictions, and the trance of daily life; the confrontation with existential identity, choice, and responsibility; levels of creativity, peak performance, and spiritual experience; and the search for meaning and direction in life. None of these important spheres of human existence need be reduced to the other, and each can find its right place in the whole. This means that no matter what type of experience is engaged, and no matter what phase of growth is negotiated, the complexity and uniqueness of the person may be respected—a fundamental principle in any application of psychosynthesis.

Criticism

In the December 1974 issue of Psychology Today, Assagioli was interviewed by Sam Keen and was asked to comment on the limits of psychosynthesis. He answered paradoxically: "The limit of psychosynthesis is that it has no limits. It is too extensive, too comprehensive. Its weakness is that it accepts too much. It sees too many sides at the same time and that is a drawback."

According to one writer, psychosynthesis "has always been on the fringes of the 'official' therapy world" and it "is only recently that the concepts and methods of psychoanalysis and group analysis have been introduced into the training and practice of psychosynthesis psychotherapy". However, Assagioli always advocated using the methods of psychoanalysis

Psychosynthesis has been at times exposed to the dangers of cultism, so that on one occasion, having "started out reflecting the high-minded spiritual philosophy of its founder, in the hands of one particular group [it] became more and more authoritarian, more and more strident in its conviction that psychosynthesis was the One Truth". That particular group, headed by James Vargiu, "gradually degenerated into a cult in the worst sense of the word," but collapsed in 1980.

A more technical danger is that premature concern with the transpersonal may hamper dealing with personal psychosynthesis: for example, "evoking serenity ... might produce a false sense of well-being and security". Practitioners have noted how "inability to ... integrate the superconscious contact with everyday experience easily leads to inflation", and have spoken of "an 'Icarus complex', the tendency whereby spiritual ambition fails to take personality limitations into account and causes all sorts of psychological difficulties". As in every approach to spiritual growth or psychological healing, the results depend upon the person involved, and upon the practitioner's ability to discern the stages or state of health, and the needs, of that person. Assagioli himself discussed the issue of psychological disturbances related to spiritual awakening or Self-realization, and its diagnosis and treatment, in Chapter 2 of his book Psychosynthesis (1965.)

Fictional analogies

Stephen Potter's "Lifemanship Psycho-Synthesis Clinic", where one may "find the psycho-synthesist lying relaxed on the couch while the patient will be encouraged to walk up and down" would seem a genuine case of "parallel evolution", since its clear targets, as "the natural antagonists...of the lifeplay, are the psychoanalysts".

Notes

References

  • Psychosynthesis: A Manual of Principles and Techniques by Roberto Assagioli (1965) (No ISBN associated with this edition)
  • Psychosynthesis: A Collection of Basic Writings (A re-publication of Assagioli 1965) by Roberto Assagioli (2012)
  • The Act of Will by Roberto Assagioli (1973)
  • A New Method of Healing by Roberto Assagioli (1927) (No ISBN). Published simultaneously in Rome, London and New York. Available at the Assagioli Archives, Florence, Italy, Doc. #21965.
  • What We May Be: Techniques for Psychological and Spiritual Growth Through Psychosynthesis by Piero Ferrucci (1983)
  • Unfolding Self: The Practice Of Psychosynthesis by Molly Young Brown (2004)
  • Psychosynthesis: A Psychology of the Spirit by John Firman and Ann Gila (2002)
  • The Primal Wound: A Transpersonal View of Trauma, Addiction, and Growth by John Firman and Ann Gila (1997)
  • "Psychosynthesis: The Elements and Beyond" by Will Parfitt (2006)
  • A Psychology with a Soul: Psychosynthesis in Evolutionary Context by Jean Hardy (1990)
  • Phenomenological, Existential, and Humanistic Psychologies: a Historical Survey by Henryk Misiak and Virginia Staudt Sexton
  • Lombard, C.A. (2014).Coping with anxiety and rebuilding identity: A psychosynthesis approach to culture shock. Counseling Psychology Quarterly, 27:2. http://www.tandfonline.com/eprint/KmPD4Cfz6NhcyXEsdraS/full
  • Lombard, C.A. & Müller, B.C.M. (2016) Opening the Door to Creativity: A Psychosynthesis Approach Journal of Humanistic Psychology, June 30, 2016, doi: 10.1177/0022167816653224. http://jhp.sagepub.com/content/early/2016/06/24/0022167816653224.abstract

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  • Maslow, Abraham. (1962). Toward a Psychology of Being. Princeton, N.J.: D. Van Nostrand Company, Inc. .
  • McGuire, William, ed. (1974). The Freud/Jung Letters. Vol. XCIV, Bollingen Series. Princeton, N.J.: Princeton University Press.
  • Nocelli, Petra Guggisberg (2017). The Way of Psychosynthesis. Easton, MD: Synthesis Insights. .
  • _________. (Editor)(2022) Know, Love, Transform Yourself: Theory, Techniques, and New Developments in Psychosynthesis. Psychosynthesis Books. Vol.I (2021) and Vol. II (2022) .
  • Parfitt, Will (2003). Psychosynthesis: The Elements and Beyond. Glastonbury. PS Avalon. .
  • Sørensen, Kenneth, (2019). The Seven Types: Psychosynthesis Typology. Oslo, Norway: Kentaur Publishing. .
  • Sørensen, Kenneth, (2016). The Soul of Psychosynthesis - The Seven Core Concepts. Kentaur Forlag · .
  • Whitmore, D. (2013) Psychosynthesis Counselling in Action (Counselling in Action series) 2nd Edition. Sage.
  • The Institute of Psychosynthesis The Institute of Psychosynthesis London, founded under the guidance of Roberto Assagioli
  • The Psychosynthesis Trust founded by Roberto Assagioli
  • Re-Vision Centre for Integrative Psychosynthesis
  • Istituto di Psicosintesi The Institute of Psychosynthesis founded by Roberto Assagioli
  • Association for the Advancement of Psychosynthesis Psychosynthesis resources
  • Integral Psychosynthesis MA thesis on Integral Psychosynthesis
  • 369 articles on Psychosynthesis Webpage featuring psychosynthesis
  • The European Federation for Psychosynthesis Psychotherapy is affiliated with a larger organization, The European Association for Psychotherapy.
  • Recordings of Lecture and Talks by Roberto Assagioli read by Jan Kuniholm

Training Schools:

  • Istituto di Psicosintesi
  • The Institute of Psychosynthesis
  • Psychosynthesis Trust
  • Re-Vision
  • Synthesis Northeast
  • The Synthesis Center
  • The European Federation for Psychosynthesis Psychotherapy