Psychosynthesis Wisconsin

Chapter 13: Deliberation, Choice and Decision, and Chapter 14: Affirmation

2012-03-04T15:14:00.000-06:00

Chapter 13: Deliberation, Choice and Decision

To choose is necessary because there are many goals it would be possible for us to pursue - goals towards which we have some urge. We cannot pursue them all.

We need to deliberate, to consider the possibilities rather than impulsively decide or act. The consequences of not deliberating can be harmful. Deliberation requires thinking, and, Assagioli says, "Thinking is uncomfortable and tiring; it demands concentration and requires a persistent use of the will." We must learn to think, reflect and meditate. We need to take time to think and deliberate, not let ourselves be rushed into decision/action by our drives and urges. We must actually inhibit such impulses. This, too, requires will.

Inhibiting Function of the Will
Assagioli distinguishes between inhibition of impulses and repression of impulses. Inhibition recognizes the impulse, examines it, analyzes it and determines how to deal with it, through expression at another time, transmuting it, or directing it another way.

Deliberation
Deliberation is an important process that requires seeing the issue clearly, forming alternatives and assessing likely outcomes of the various alternatives. Then, an analysis of feasibility and the timing for carrying out an alternative is made. It is also necessary to consider the possible consequences of a proposed action. This requires a sense of the way different people could respond to our words and actions. We need to be able to take the perspective of others, see from their point of view what we do or propose to do.

Inspiration and Intuition
Assagioli says that we sometimes receive ideas for actions from the higher unconscious "in the form of illuminations, inspirations, and urges to action both inner and outer." We should welcome them and also scrutinize them to be clear about their origin. We need to assess both the prompting itself and a correct way of proceeding. However, we need not be "excessively critical" which would "stifle the inspiration." Wisdom is called for. And, if we need inspiration, Assagioli says, there are "available methods for activating the superconscious and for linking it with the conscious personality." He cites receptive and reflective meditation, and dialog with the Higher Self.

Consulting with Others
When we consult with others we have to clearly formulate what we want to say about our problem or issue. The person with whom we consult will questions for us as well, which induce us to think more about the issue(s). The listener becomes a catalyst for us, their listening presence seems to make it easier to arrive at solutions or to eliminate blocks in our thinking process.

Yet their can also be difficulties when we consult others, particularly if we have not done our own part, expect too much of the person(s) we consult or rely on them without exercising critical thinking. And, if we consult with a number of people, their advice can conflict.

A consultant can help in several ways:

to help define the problem
to remind us to take multiple perspectives and keep them in mind when an issue is one of relationship(s)
to fully consider the material and psychological consequences - the causes and effects - of our (proposed) actions
to sort out and interpret "impressions and indications...received from the unconscious and especially superconscious urges and intuitions."

Collective Deliberation

Assagioli clearly indicates that collective decision-making is preferable to undemocratic, authoritarian decision-making. However, he also names some pitfalls of collective deliberations: individuals' preconceptions, individual and group prejudices, and "not least, the obstinacy and pique aroused by pride ... induce some to attempt to impose their personal opinions without truly listening to the ideas of others."

He suggests that the fewest possible people be involved in actual decision-making, but that they consult with others. Another help is to put time limits on both discussion and making the decision. And, finally, decision-makers should observe a rule that "demands that those who make the decisions assume all responsibility for them, as a group no less than as individuals."

Individual Differences

Assagioli describes two kinds of personality tendencies related to decision: the impulsive and the indecisive. He offers remedies for the impulsive: calm deliberation, inhibition, and meditation. Indecisive people are often introverted people who have feelings of inferiority. Other causes for indecisiveness include fear of making mistakes and "unwillingness to assume responsibility." Assagioli states, "...to decide is inevitable" and those who are indecisive have to develop the courage to make mistakes. Two other psychological types are those who are obstinate and those who are changeable. Obstinacy is a result of rigidity and is sometimes confused with having a strong will. Those who are changeable need to recognize that there "are unchanging laws governing the evolution of life, and our decisions can be taken and upheld in harmony with them."

Choice

When we decide we choose. We prefer one thing/way/course over another, which means we must relinquish others. We often dislike having to give up one alternative even though we decided to choose another. Or, we may try to refuse to choose so we can "have our cake and eat it too." That, of course, never works. The remedy is to "foresee in the clearest possible manner what effects the choice will have..." both immediately and in the future. And, then, we courageously make our decision.

We can train ourselves to choose well and wisely by practicing with smaller and less important decisions. We can go on to practice with matters of greater importance. Assagioli cautions, "It is also important to realize that if one wants to accomplish an aim to which a value is attributed, one must also will the means of pursuing it, however unpleasant and painful they may be." We can affirm, moreover, that "It is worth the effort."

Chapter 14: Affirmation

This chapter begins with a consideration of times when we can benefit from working through all the stages of the act of will. Assagioli urges us to examine ourselves in relation to each stage of the act of will to see if we typically get stuck in one or another stage. He writes, "From a study and understanding of the six stages we can learn how to use our will, where we typically fail, and what exercises to use to overcome our deficiencies."

"Affirmation is a pivotal stage in the act of willing." It gives power to our movement into achievement of our goal. "The word 'power' should be well-noted; it means two things: power in the sense of capacity, and power as potency, or energy."

"Volitional affirmation" is, he says, a synthesis of faith and conviction. Faith perceives intuitively the reality of what is not yet manifested. It is also "faith in oneself" - that is to say, the real Self, "what we are essentially." Conviction is mental, conscious, a recognition that the willed action/goal is rational, in harmony with truth. The combination or synthesis of faith and conviction "results in certainty."

Affirmation needs to have a high 'psychological voltage,' to be powerful and intense. Affirmation must take on the quality of "command," an "inner knowing," an "authority" that will be exercised. Such authority is to "be exercised particularly on the psychological energies and functions within us that we need to use to achieve our purpose."

The Techniques of Affirmation

Use "words of power." They should be short, clear, 'pithy' words or phrases, written and/or said aloud. E.g. "think of the goal" or "it is worth it"
Use images - "use the image or vision of what is wanted as if it were already accomplished." Or, use and images that is a "symbol of what we will to realize"
Use gestures or body movements, or perform acts that "directly or symbolically express what is to be achieved"
Use repetition of affirmations: at definite times; in a series; with variations in their form

There are some cautions to be observed in using affirmations. One is to make sure of our motives, that they are good. Another is to avoid sparking "contrary reactions on the part of others" by communicating calmly and without aggressiveness. Hurry and impatience about results will not be helpful. If resistances arise within us, we can learn from them and work through them.

Assagioli recommends that when we use inner affirmations directed towards our psychological functions, we disidentify from the particular psychological function and identify with the personal self - the center of consciousness and will. Two essential affirmations help us remember and act from a "distance," "above," from a higher perspective. They are:

I AM A WILL; I AM A CONSCIOUS, POTENT, DYNAMIC WILL.

I AM A LIVING, LOVING, WILLING SELF.

An important point is made at the close of this chapter. Assagioli writes, "much of what is said in this book faces two ways at once: one toward the use of the will to accomplish a variety of purposes, the other toward using the will to train the will itself. ... Every act of the will trains the will and each bit of training allows for further acts of will."

Chapter 11: From Intention to Realization, and Chapter 12: Purpose, Evaluation, Motivation, Intention

2012-02-26T15:28:00.000-06:00

Chapter 11: From Intention to Realization

The first paragraph of this chapter indicates that understanding the act of will itself is necessary for beginning effective training of the will. As well, engaging in act-ion is part of the training of the will, which can lead to the will's "progressive ascent through the attainment of strength, skill, goodness and universality." Carrying out acts of will relies on understanding the stages of the act of will, and also increases the capacities of the various aspects of will.

There are six stages or phases in the act of will. They are linked, and the outcome of willed actions is dependent on the strength of each link. The stages are:

Purpose (goal), Evaluation (valuing), Motivation, Intention
Deliberation
Choice and Decision
Affirmation
Planning - Working out a Program
Direction of Execution of the Plan

Assagioli notes that individuals may have difficulties with any of the stages, and may, depending on the individual and his or her circumstances, get stuck in any stage of the act of will. Yet, if the individual understands the stages, he or she can analyze where s/he gets stuck. Then s/he can consciously strengthen his or her ability to work through that step.

Chapter 12: Purpose, Evaluation, Motivation, Intention

Four elements are grouped in the first stage of the act of will: purpose, evaluation (valuing), motivation and intention. Assagioli says these four elements are necessarily interconnected. We often become conscious of one element first and then become aware of the others.

We can become aware of much through self-observation, he says, but when it comes to motivation, there are both conscious and unconscious dimensions. Some motives originate in unconscious drives or urges, and the conscious mind will then rationalize a desired action. Assagioli notes that "there is almost alwas a combination of the two (conscious and unconscious motivations) in very variable proportions." That is why we need to analyze our motivations accurately, either through self-analysis or through working with a therapist or educator.

In the process of addressing increasing awareness of motives, Assagioli notes that his technique of "acting as if" is sometimes looked upon as being inauthentic or false. In reality, he says, it is a leaning toward acting in alignment with our real will rather than acting upon so-called lower motives. He emphasizes we can do this with integrity. "This is due to the psychological multiplicity that exits in each of us." If, however, the "lower" motives have a lot of energy, we are best served if we do not deny or repress them, but instead, discharge, transmute or sublimate them.

Assagioli recommends distinguishing between urges or drives, and reasons. Drives or urges can be either conscious or unconscious. They spontaneously move us in the direction or their fulfillment. On the other hand, reasons are conscious, "and have a cognitive, mental aspect." Because of our multiplicity, at times our motives are in conflict with each other. And yet, sometimes lower and higher motives are actually in synch with each other, too. A Talmudic saying, here quoted by Assagioli, points to being able to utilize even our lower motives, "Serve God both with your bad impulses and with your good impulses." Having motivations in synch allows us to "direct(...) all the biopsychological tendencies to higher purposes and creative activities." The advantages of enlisting lower motives in service to higher ones are listed:

we avoid condemnation and repression of the lower drives into the unconscious
we can use the "potent" energies of lower drives in productive rather than destructive ways, or balance them with an opposing tendency
the "very energies themselves become transmuted and sublimated through being redirected to higher ends."

Assagioli advocates that we keep in mind a relative assessment of motives. Whether they are "higher" or "lower" we can make no final judgments about the worth of the motives of others (or ourselves, perhaps). Yet, he says, we make judgments all the time, in the sense of evaluation. There are two different meanings of 'judgment' at work, he explains. The first kind of judgment is moral judgment; the second kind is discriminatory judgment - being able to discriminate on the bases of many and diverse elements.

He further examines the situation of being motivated by so-called lower motives and claims that these do not necessarily result in an act (product) that is objectively of an inferior quality. Assagioli says that such lower motives can actually help us move forward in our "higher" aims. He gives us as an example, the use of both a "stick" (shame) and a "carrot" (reward) method that relies on some lower motivation to help us with a higher aim. The important thing is "to make sure that the lower motives are aligned with the higher motives, and that it is these that are in control and determine the action."

Assagioli summarizes this stage of the act of will, outlining what a person needs to do to complete this stage:

"That person must get his goals or purposes clearly in view."
"Then he must evaluate his goals"
"he will examine his motives trying to become aware of the unconscious ones"
"motives must be aroused and used"
"Psychological energies must be set into motion and used with clear intent in the service of a higher good; must be mustered and combined so that the will can effectively proceed to action that will lead from goals to accomplishment."

The above set of internal actions lead to zest which is needed to make "deliberate examination of the ways...to actually achieve a given aim." Thus, the first stage engages the "dynamism of (one's) motives," without which one will "remain only a dreamer instead of the doer of willed action."

Chapter 9: The Transpersonal Will, and Chapter 10: The Universal Will

2012-02-19T16:34:00.000-06:00

Hubble photograph

Chapter 9: The Transpersonal Will

In this chapter, Assagioli refers to the 'foundation' and 'framework' that transpersonal psychology provides. He cites Maslow's observation that many who have achieved success in personal life and development reach a point of dissatisfaction. They have been able to satisfy the first two levels of need, which include basic psychological needs for survival, and personal needs such as belonging and love, and self-actualization.

Many years ago, I heard a song, "Is that all there is..." which, for me, captured the essence of the inner desire for something more. That desire can emerge in both those who are very healthy, and also in those who have needs from the first two levels that have not been met. In agreement with Maslow's identification of Meta-needs, Assagioli offers the examples of Viktor Frankl and Leo Tolstoy, who learned the "importance of the need for understanding the meaning of life." Another example is that of people in concentration camps whose most basic needs were not met, yet survived. Frankl himself, survived because of his connection to his life's meaning.

Assagioli thus identifies a "third and higher level" of the "constitution of man" - that is, "the area of the superconscious, which culminates in the Transpersonal Self." The superconscious involves higher needs, and these in turn, evoke the will to meet them. The Buddha is a prime example of the will to life meaning. He devoted years of study and practice until he achieved Enlightenment and could show others the way through the maze of what Suzuki called 'Ignorance.'

Being subject to such dissatisfaction, to needs we do not know how to satisfy, creates anxiety and a desire to evade it. There are two basic responses to this desire to evade anxiety caused by dissatisfaction with life and the search for meaning, says Assagioli. The first is an attempt to find some kind of primitive immersion into a collective object or group. The other evasive response is to seek transcendence by "rising above" ordinary consciousness. Both involve attempts to leave individual consciousness behind. But, Assagioli says, neither of these efforts to assuage the existential anxiety involved with questions about life's meaning will be successful. "So we need to face courageously and willingly the requirements for transcending the limitations of personal consciousness without losing the center of individual awareness." And, he says, "this is possible because individuality and universality are not mutually exclusive; they can be united in a blissful synthetic realization."

Assagioli acknowledges that sometimes people spontaneously experience "sudden, unexpected illumination." He says that in those cases the Transpersonal Self exerts a "pull from above." There is a Transpersonal Will operating from the superconscious level, which acts to exert that pull. The personal self experiences this as a "pull or call." Such experiences of being pulled or called have been variously described by writers on consciousness, by poets and mystics. Assagioli goes on to say that there can be a struggle between the Transpersonal Will and the will of the personal self. The stages of such struggles and crises and their resolution are discussed in his book, Psychosynthesis.

In addition to the search for life's meaning or for enlightenment, there are other responses to the call or urge to transcendence. They are transcendence through transpersonal love; action; beauty, or Self-realization. He says, "These ways of transcendence can also be expressed in terms of will, the fundamental will to transcend personality limitations through union with someone or something greater and higher." In each of these ways, there is the union of will and love.

Assagioli then goes on to describe in more detail what the various kinds of transcendence can entail. In the case of love, that love can be romantic union, or altruistic love, or the mystical love of God/the Divine. Transcendence through transpersonal action through use of the Transpersonal Will, even at the cost of the person's own survival needs can stem from devotion to an ideal or a cause. Transcendence through beauty is characteristic of many artists, who are impelled to create because of the Transpersonal Will, although they may also exercise their personal will in concert with it. Transcendence through Self-realization "means giving particular value to those emerging potentialities which belong to the sphere of the superconscious, and have their origin in the Transpersonal Self." Self-realization is contrasted with self-actualization. Assagioli maintains that someone can be 'self-actualized' without necessarily having any "higher motivation." Self-realization means transcendence of the ordinary human experience and can be seen as almost god-like or divine, but is still human potential, not something supernatural, as Maslow pointed out.

There are three stages of Self-realization, Assagioi writes. They are:

activation and expression of the potentialities residing in the superconscious
direct awareness of the SELF which culminates in the unification of the consciousness of the personal self, or 'I,' with that of the Transpersonal Self
the communion of the Transpersonal Self with the Universal Self, and correspondingly of the individual will with the Universal Will.

Hubble photograph

Chapter 10: The Universal Will

This chapter begins with a reflection on what Universal Reality is and is not. Assagioli says that one difficulty in addressing the issue of Universal Reality and Universal Will is that in the past such discussions occurred in the context of religious belief, which is now rejected by many people. Even people who accept religious understandings "live as if God did not exist." He says there is another way to approach Reality, that of the intuition. It is possible to have an "intuitive, direct experience of communion with the ultimate Reality."

A second approach is that of the "perception of analogies" and an appreciation of the "essential unity of all aspects of Reality." An example is that water is basically the same whether it is seen as a small drop of dew, an ocean or a piece of ice, a snowflake or water vapor. Human consciousness can be gradually expanded, Assagioli claims, to "experience some of those wondrous mysteries," that is, of the identity of human and Divine, of the fact that there is only the One Life we all share. Expanded consciousness, however, does not mean that the human mind can comprehend all the "wonder and mysteries of the cosmic manifestation."

There are "successive degrees" of being dis-identified from our "various psychological elements" and existentially experiencing conscious "Being - ... being a living self." He shows three diagrams of experiential realization of the relationship between the SELF and the individual psyche. In the first diagram, the energies of the SELF are "bent on influencing the whole man (person) by radiation from and through the superconscious level." In the second diagram, the activities of the SELF are distributed to show that they are tending rather equally between the personality and Reality. "(T)he subject has some realization of his participation in a universal state of Being, while preserving at the same time a vivid, even sharpened sense of individual identity." The third diagram shows that the radiation of the SELF is mostly toward transcendent Reality. Yet, even in this case, "the sense of individuality is not wholly lost."

In the last few paragraphs of this chapter, Assagioli extends the analogical discussion. He asserts that all human love participates in some way, or is an expression of "a universal principal of LOVE." Likewise individual will and Universal Will are related. "The harmonization, communion, unification and fusion of the two wills has been - and is - the deep aspiration, and ... the highest ... need of humanity." "It means tuning in and willingly participating in the rhythms of Universal Life." Mystics have written of their struggles and their movement towards unification of the individual and Universal Will. Assagioli quotes two of them, Dante and Christ.

Dante - "My will and wish were now by love impelled, The love that moves the sun and all the other stars."

Christ - "Not my will, but thine be done" and "I and the Father are one."

Chapter 7: The Good Will, and Chapter 8: Love and Will

2012-02-12T16:19:00.000-06:00

The Good Will
In chapter seven, Assagioli turns his attention to the interpersonal, social context. He discusses the fact that humans do not live in isolation and must interact in personal and social relationships. He emphasizes the importance of the Will for the "many attempts (that) are being made to replace competition with cooperation, conflict with arbitration and agreement, based on an understanding of right relations between groups, classes and nations." He points out that to arrive at "harmonization" of the wills of those concerned with any particular effort, individual wills must discipline themselves and choose aims that are "consistent with the welfare of others and the common good of humanity."

The individual accomplishes the tasks of such discipline and choice-making by eliminating obstacles and actively developing and expressing a good will. Selfishness presents a significant obstacle. It can be countered by skillful use of the will. Moreover, good will must be mobilized to give energy to make the effort. Another obstacle is self-centeredness, lack of understanding another's perspective and insistence on one's own point of view. Such lack of understanding is itself an obstacle and requires "the intention to understand and also the relinquishing of ... self-centeredness ...". Assagioli says that humanistic psychology provides people with the means for increasing their understanding of others. Humanistic psychology through presents knowledge of how humans are constituted, how humans vary individually and as groups, and promote understanding and expansion of empathy. Empathy is "the projection of one's consciousness into that of another being. ... (A)pproaching him or her with sympathy, with respect, even with wonder, as a "Thou" and thus establishing a deeper inner relationship." Deepening empathy results in a wider and greater appreciation of the "wonder and mystery of human nature." We become aware that human nature involves conflicts and suffering, and a core of goodness and possibility for change in everyone.

With that understanding, Assagioli claims, ...(W)e are induced to drop the ordinary attitude of passing judgment on others. Instead a sense of wide compassion, fellowship and solidarity pervades us." We can both accept the be-ing of others, and also their potential for becoming. We become aware that we have some responsibility for how we influence others, as well. "And the more we are aware of this, the more we can see to it that our influence is beneficent and constructive." And this hinges on our intention. "The good will is ... a will that chooses and wants the good."

Love and Will
Chapter eight begins with the claim that, "One of the principal causes of today's disorders is the lack of love on the part of those who have will and the lack of will in those who are good and loving." From this point, Assagioli explores the types of love: love directed toward oneself; maternal and paternal love; love between men and women; fraternal love, altruistic love; and humanitarian love; impersonal love; and love of God.

Some "observations ... about the general nature of the most important relationships between love and will" follow. As he implied earlier, Assagioli says that usually, love and will are not in balance, but are most often found in inverse relationship. He points out that love is attractive and magnetic and outgoing, while will is more "dynamic" and has a tendency to be "affirmative, separative, and domineering." The differences can lead to opposition of love and will. To love well, is an art that requires use of will.

"To love well calls for all that is demanded by the practice of any art, indeed of any human activity, namely, an adequate measure of discipline patience and persistence. All these we have seen to be qualities of the will." Good loving and good willing both require knowledge about human beings, which is obtained through humanistic psychology. (See above.) After a certain amount of knowledge is obtained, three methods can be undertaken that will lead to "the harmonization and unification of love and will." The three methods are: developing the weaker of love and will, such that both are available; awakening and manifesting the higher aspects of both love and will; and, operating them together in alternation so that each arouses and reinforces the other.

Developing the weaker of love and will means that "emotional types...must see to the progressive development of the will and its increasingly active employment" and "volitional types ... have to take particular care that the quality of love tempers and counterbalances it employment, rendering it harmless and constructive." The will training might consist in "cultivation of aspects in which it may be deficient." This may mean that the person has to overcome inertia or resistance. Where love needs to be strengthened, fear may need to be addressed.

Awakening and manifesting the higher aspects of love and will requires that we first of all recognize that there are lower and higher aspects of both. Compassion is a higher form of love than possessiveness is, for example. And, domination is a lower form of will than directing the will towards non-ego-involved and constructive ends.

Gradual fusion of love and will and their resultant synergy takes place over time, is part of the whole process of psychosynthesis, and "anyone who sets himself to practice it soon realizes how difficult it is."

The Principle and Technique of Synthesis
Assagioli says that achieving "a synthesis between love and will demands much skill in action." Among other things, it "calls for persistent vigilance, for constant awareness from moment to moment." This kind of 'mindfulness' "makes possible the active intervention and commitment on the part of the self, who is not only an observer, but also a will-er, a directing agent of the play of the various functions an energies." To bring about the synthesis (not a compromise, but a "higher unity endowed with qualities that transcend those of either") wisdom is essential. Wisdom works by regulating from a higher level, that of the Transpersonal Self, which is "a higher unifying center of awareness and power." The process of transpersonal psychosynthesis "constitutes the high effort, the central drama of man, who, either consciously or unconsciously, aspires to this goal, or is pushed toward it by his inability to find lasting satisfaction or a true peace until he has attained it."

Chapter 5: The Skillful Will: Psychological Laws and Chapter 6: Practical Applications of Skillful Will

2012-02-04T23:03:00.003-06:00

Chapter Five - The Skillful Will: Psychological Laws

Assagioli begins chapter 5 by identifying two mistakes people make about the will. One is that using the will means using a kind of force to oppose other psychological functions, such as desire or imagination. The other mistake is to abandon the will and allow whatever happens to happen. He then goes on to describe the skillful will, that aspect of will that has "the ability to develop that strategy which is most effective and which entails the greatest economy of effort." It does this by stimulating, regulating and directing other psychological functions: sensation, emotion/feeling, impulse/desire, imagination, thought and intuition.

In the section on "The Psychological Elements" Assagioli presents his famous star diagram.

He discusses the relationships among the psychological functions, distinguishing between those that are "spontaneous" and those that can be influenced or directed by the will.

Then he discusses the nature and role of the unconscious, which has two parts. One part is conditioned. It is 'set' and is not easily influenced. The other is more flexible; it is available for new impressions and connections. Interestingly, Assagioli calls this the "plastic" part - and brain plasticity is currently being researched intensively. Impressions that are made in the unconscious, do not just disappear or sit there, they act in the unconscious. We can use this fact to our advantage, Assagioli says. He provides ten psychological laws that when observed, allow us to develop and use our will skillfully.

"The Ten Psychological Laws"

Law1 – Images or mental pictures and ideas tend to produce the physical conditionsand the external acts that correspond to them.

The willcan be used purposefully and consciously by the individual to choose, evoke, andconcentrate on the images and ideas that will help to produce the actions (s)he desires.

Law2 – Attitudes, movements, and actions tend to evoke corresponding images andideas; these, in turn (according to the next law) evoke or intensify correspondingemotions and feelings.

...Throughconscious and purposeful movements, one can evoke and strengthen positive and desired innerstates. e.g. mudras

Law 3 – Ideas and images tend to awaken emotions andfeelings that correspond to them.

...The centrallylocated will can mobilize the energy of the emotions and feelings through the use of appropriateideas and images. e.g. “evocative words”

Law4 – Emotions and impressions tend to awaken and intensify ideas and images thatcorrespond to or are associated with them.

... viciousand virtuous circles -- feedbackprocesses

Law5 – Needs, urges, drives, and desires tend to arouse corresponding images,ideas, and emotions.

... wishfulthinking and rationalization

Law6 – Attention, interest, affirmations, and repetitions reinforce the ideas,images, and psychological formations on which they are centered.

Attention makes images and ideasmore exact and clearer

Interestincreases the prominence of ideas and images, making them seem larger and of longer duration

Affirmingimages and ideas gives them more force and effectiveness

Repetitiondrives in the idea or image and makes it penetrate more deeply, sometimes creatingalmost an obsession

Law7 – Repetition of actions intensifies the urge to further reiteration andrenders their execution easier and better, until they come to be performedunconsciously.

This is theway habits are formed. “Will andintellect can form habits of thought andwill. Weare responsible for forming our habits and even when acting accordingto habits we are acting freely.” WilliamJames

Law8 – All the various functions, and their manifold combinations in complexes andsubpersonalities, adopt means of achieving their aims without our awareness,and independently of, and even against, our will.

We can “seed” our unconscious...

Law 9 – Urges, drives, desires, and emotions tend and demandto be expressed.

“Drives anddesires are the active, dynamic ... springs behind every human action.” Assagioli Sometimes we need to find harmless and/orconstructive meansof expression for these, as to repress them sends them into the physical or they “come out sideways”.

Law10 – The psychological energies can find expression: a. directly (discharge – catharsis)b. indirectly, through symbolic action c. through a process of transmutation.

Regardingdirect expression – the will needs to deliberate, choose, and regulate the expression

Regardingindirect expression – means of symbolic expression can be chosen, such as physicalexercise, using objects, or writing

Regardingtransmutation, there are several ways and means:

Elevation– transformation into a “higher” value
Purification– of motives and intent
Interiorization– transmuting a “lower” quality to a “higher” one, eg. pride to a sense ofinner dignity
Extension– ripple the energies outwards, eg. self-love to love of family, community,etc.
OuterExpression – crystallizing a value into action, chosen purposefully

TheAct of Will. Roberto Assagioli.

Chapter Six - Practical Applications of the Skillful Will

In this chapter are presented some specific psychological techniques for applying skillful will.

I. Realizing the Value of the Will. This technique was discussed in chapter two as well. It relies on imagination to spark desire and emotion to increase the strength of one's will.

II. Technique of Substitution. Energy follows from giving attention, which has a tendency to increase interest. Thus we can give attention to a substitute for an unwanted thought or behavior, and thereby shift our energy to the new thought or behavior, reducing the pull of the old one.

III. Psychological Breathing and Feeding. We can pay attention to and choose our "psychological environment" to a much greater extent than we usually do. By withdrawing our attention to the "poisons" of greed, violence, fear, and depression we tend to diminish these in the inner and outer worlds. Through cultivation of positive qualities that counter these poisons we help ourselves and the world.

IV. The Technique of Evocative Words. Assagioli points out that words will evoke "the state of mind, the physical state, and the acts that correspond to (them)". Attention and repetition reinforce the image or idea, and an unconscious activation of what is signified by the word occurs. This means that simply seeing a word that signifies a desired quality will tend to move one toward acting with that quality. We can amplify this in various ways by concentrating on the word, writing it repeatedly, viewing it in poster-sized print, chanting or singing it, etc. Yet, for some people, a particular word may evoke a resistance, ambivalence or other negative reaction, so we have to be careful to notice such resistance and skillfully work with or around it.

V. The "Acting As If" Technique. In some 12-step programs this technique is summarized as "fake it until you make it." By changing our behavior, facial expression, tone of voice, even our costumes, we can find our internal state changing. More recent work done on facial expression and emotion validates Assagioli's comments about how putting on a smile can affect one's mood, or how imitating another person's facial expression can give entry into their emotional world. Assagioli gives many interesting examples from the lives of people such as the French general Turenne who "marched resolutely in front of his troops going into battle" which gave him a reputation for courage. He acted as if he had it, and so inspired his troops. In this section Assagioli also addresses dealing with very strong fears by working to desensitize them or to gradually build up a tolerance for the activity that generates such fear or reluctance.

Chapter 3: The Qualities of the Will and Chapter 4: The Strong Will

2012-01-28T14:06:00.001-06:00

Here is a definition of ‘Quality’ from http://www.thefreedictionary.com/quality

quality [ˈkwɒlɪtɪ]

n pl -ties

1. a distinguishing characteristic, property, or attribute

2. the basic character or nature of something

3. a trait or feature of personality

4. degree or standard of excellence, esp a high standard

5. (formerly) high social status or the distinction associatedwith it

6. (Music, other) musical tone colour; timbre

7. (Philosophy / Logic) Logic the characteristicof a proposition that is dependent on whether it is affirmative or negative

8. (Linguistics / Phonetics & Phonology) Phonetics thedistinctive character of a vowel, determined by the configuration of the mouth,tongue, etc., when it is articulated and distinguished from the pitch andstress with which it is uttered

9. (modifier) having or showing excellence orsuperiority a quality product

[fromOld French qualité, from Latin quālitās state,nature, from quālis of what sort]

Chapter 3 The Qualities of the Will

This paragraph is a very short reprise of chapters one andtwo. In chapter one, the Will is presented as the dynamic “inner power” that decides,chooses, and persists in doing “what is to be done.” It is intimately tied tothe core of the personality, the self. In chapter two Assagioli explains thatthe qualities of the will are the modes of expression ofthe-will-in-action.

Chapter Three explores the characteristic waysin which the will in action expresses itself, as exemplified by great andsmaller ‘willers.’ Assagioli provides seven sets of such characteristics.

1. Energy – Dynamic Power – Intensity

This dimension of the Will is clearly associated with the aspect of will Assagioli calls strongwill. The “power element” is often quite necessary, but is not sufficient foracting either with skillful or good will. And, sometimes, Assagioli says, thewill, especially under the influence of the higher aspects of the TranspersonalWill, can act without effort. Assagioli points out that the energy, power,intensity element of the will can be and is experienced when we meet withopposition to acting as we will. Then, he says, we experience the intensity ofour will.

2. Mastery – Control – Discipline

This dimension is related to the quality of energetic power. It is essential in training to be able to dosomething, for example, play a musical instrument, and to acquiring the skillsone needs to accomplish some goal. Assagiolidiscusses discipline – out of favor in the 1970’s, and inhibition.

3. Concentration – One-Pointedness – Attention –Focus

Assagioli states that this essential quality of the will comesinto play very strongly in the skillful will aspect. His quotation fromRamacharaka’s Raja Yoga is bothdelightful and challenging.

4. Determination – Decisiveness – Resoluteness – Promptness

Assagioli relates this quality of will to the stage of Determination, in which the need to decide is addressedand resolved in the stage of Decision. This quality is also needed in the stageof Direction of the Execution of a planned act or course of action.

5. Persistence – Endurance – Patience

My mother would have called this quality or set of qualities“stick-to-it-iveness.” This quality keeps the willer steadfast through long,even seemingly fruitless endeavors, trials and tribulations. Sometimes, as inthe case of Viktor Frankl, this quality is expressed in heroic measure.

6. Initiative– Courage – Daring

Thisquality occupies a middle ground between requiring “full and complete security”on the one hand, and on the other foolhardy risk-taking dare deviltry.

7. Organization– Integration – Synthesis

Assagioli says about this dimension of the will that it “operates invarious ways. First as an inner synergy, coordinating the various psychologicalfunctions; it is the unifying force which tends toward, and enables one toachieve, personal psychosynthesis. It is also active at the transpersonal leveland works toward the unification of the personal center of consciousness, the“I” or ego, with the Transpersonal Self, leading to the correspondingharmonious cooperation of the personal will with the Transpersonal Will(transpersonal or spiritual psychosynthesis).

ChapterFour – The Strong Will

Chapter Four presents a number of exercises to strengthen the will. The first exerciseAssagioli presents is to use memory and imagination in reflection on what the lack of strength of will has cost you,followed by reflection on what the advantages a strong will would bring to you,and concludes with imagining and visualizing “yourself as you will be when youhave attained inner and outer mastery.” He strongly suggests writing down insome detail the specific details of the first two reflections. Another exerciseis to read material about people who have exercised strong will, and books andarticles also by writers who write to awaken “inner energies.”

Oncemotivation is aroused by the first two exercises, the next exercises presentedwill strengthen the will through exercising it for the sake of strengtheningit; through the medium of physical exercise; and through approaching daily lifeas an opportunity to exercise the will.

Inthe last few paragraphs of this chapter, Assagioli dispenses some advice Ireally like. He writes in relation to using the will to alternate betweenperiods of activity and rest, “An ordered rhythm in our activities generatesharmony in our being, and harmony is a universal law of life.” This leads intotwo other counsels. One is to harness other drives or impulses in service ofthe will, when one lacks the strong will one is trying to develop. He sayspride, ambition, or play can be strong incentives and the will can use them.The other counsel is to take the attitude that opposition from others ordifficulties in relationships offer us opportunities, the “parallel bars,” onwhich our will can exercise.

Some Questions for Reflection

How would you assess your own current state of will vis a vis the qualities of the will Assagioli presents?

Which quality of your will was especially present/absent this week in relationship to your project?

Did you try any of the exercises to strengthen your will?. If so what did you learn?

Why does RA encourage us to "work in silence"? Is this easy or difficult for you?

The Act of Will Book Study - Now Underway - Chapters One and Two

2012-01-20T18:09:00.000-06:00

The assigned reading for this first week is Appendix Four, and Chapters One and Two of The Act of Will. Appendix Four's title is "Historical Survey." In these few pages, Roberto Assagioli summarizes "briefly some of the more significant views of those who have dealt with the subject of the will." Beginning with Patanjali, moving through theologians and philosophers such as Augustine, Duns Scotus and Leibniz, Assagioli points out that they held the will as being essential to human being and action. He goes on to discuss some psychologists' conceptions of the will, asserting that many psychologists have not been clear about what the will consists in, whether it is conscious or unconscious, or originates in one or another psychological function. And some have denied the existence of the will altogether, in favor of asserting a philosophy of determinism. In the work of humanistic, existential and transpersonal psychologists, Assagioli finds greater acceptance of the importance of the will, some interest in research within a broader and "more refined" scientific method, and an openness to the idea that the will can also relate to a transpersonal dimension of experience.

Chapter One situates The Act of Will in contemporary culture. Assagioli describes the strained quality of much of life in these times, its frantic pace, and the multiplicity of demands and responsibilities faced by contemporary humans. He states that disparity has been increasing between these external demands and the degree of internal strength and resilience to meet them. This creates more disturbance, discouragement and frustration. He describes two ways of meeting this situation. One is by simplifying external life to the extent possible, and the other is by strengthening the "inner powers". There are limits to the ability to simplify. Strengthening the inner powers is essential and in this, the will is foundational. "There are two reasons for this: the first is the will's central position in man's personality ... his very self. The second lies in the will's function in deciding what is to be done, in applying all the necessary means for its realization and in persisting in the task in the face of all obstacles and difficulties." The chapter ends with the same thought that ends Appendix Four, "Therefore I believe that the right procedure is to postpone all intellectual discussions and theories on the subject, and begin by discovering the reality and the nature of the will through its direct existential experience."

I am struck by how well Assagioli was able to see the then-contemporary culture in which he lived. If anything, the concerns he expressed about the tension, the exhausting demands, responsibilities and pace of life, have only been magnified 30 years later. Now as never before, ability to focus, to attend and to sort through the magnitude of what we face is eroded by a deluge of fragments of information, images and sensory overload. Now more than ever humans need to cultivate the capacities of will as a dynamic regulating, integrating dimension of the self.

Chapter Two begins the description of what is an existential experience of the will. It occurs in three phases, Assagioli says: recognizing that the will exists; realizing that I have a will; and discovering that I am a will. He describes some ways that discovery of the will can come about. He discusses resistances to experiential exploration and development of the will. These are related to misunderstanding of the nature of the will, human inertia, and unwillingness to exert the effort or pay the price to develop the capacities of will. However, with some effort, a person can begin to understand that she or he has a will that is intimately tied to his or her own self. Unlike an earlier phase in which consciousness is identified with the contents of consciousness, when a process of self-identification is engaged, self-consciousness strengthens, and consciousness is no longer identified with its contents.

As one begins to understand that there is a very close relationship between the personal self (the 'I') and the will, one becomes aware of the need to understand just what that relationship is. One wants to know how to increase and consolidate the existential experience of 'I' and will. Assagioli presents the famous "star diagram" to explicate the set of relationships among personal self, will, and psychological functions. "Through the will, the I acts on the other psychological functions, regulating and directing them." Then he goes on to assert that there is a Transpersonal Self and a Transpersonal Will, which "is a function of the Transpersonal Self." He presents the well-known "egg diagram" to show these relationships. More on this in a later chapter.

Next, Assagioli describes the aspects or facets of the will, and states that each can be trained. These aspects are: the strong will, the skillful will, the good will, and the Transpersonal will. He briefly describes each of these, noting that each has a relationship with the others. Together they can balance, modulate and enhance each other. The chapter ends with remarks on the Transpersonal Will, which is the "will of the Transpersonal Self." Assagioli points to the "field of relationship within each individual between the will of the personal self or I, and the will of the Transpersonal Self." That field of relationship "leads to a growing interplay between, and ultimately to the fusion of, the personal and transpersonal selves, and in turn to their relationship with ultimate reality, the Universal Self, which embodies and demonstrates the Universal, Transcendent Will." Note the direct and vertical line from I and personal will, to Transpersonal Self and Transpersonal Will, to Universal Self and Universal Will.

It will become clear that through training the will in its various aspects, qualities and phases, we can grow in our awareness of personal self, transpersonal (higher) Self, and unity with Universal Self.

Reading Schedule for The Act of Will Book Study

2012-01-11T12:09:00.000-06:00

The Act of Will by Roberto Assagioli

Reading Schedule

Week 1 AppendixFour, and chapters 1 & 2

Week 2 chapters 3 & 4

Week 3 chapters 5& 6

Week 4 chapters 7& 8

Week 5 chapters 9& 10

Week 6 chapters 11& 12

Week 7 chapters 13& 14

Week 8 chapters 15& 16

Week 9 chapter 17,The Will Project, and Appendix One

Week 10 AppendixTwo, Appendix Three, and Appendix Five

Week 11 Sum-Up andEvaluation Week

Real-Life Application

In addition toreading and discussing the book, each participant is strongly encouraged tochoose a project of some kind (no matter how large or small) that will serve asa real life application of what is learned in their reading andreflection. The real life application should be something that matters toyou and will take some discernment, decision-making and planning to carry out.It should exercise aspects of the will such as strong will, skillful will andgood will.

Telephone Conference calls begin January 24th. If you are interested in being a participant, please email carla@centerforawakening.org or carlapeterson (at) clearwire (dot) net.

New Book Study! Assagioli's The Act of Will

2012-01-01T18:28:00.000-06:00

The beginning of the year, when so many of us make New Year's resolutions, is a very good time to read The Act of Will. Most people have had the experience of making resolutions and then not carrying them out. Then we complain about not having enough will power. If you have had this happen in your life, perhaps you would like to engage in the upcoming "Book Study Plus."

We will read Roberto Assagioli's The Act of Will, over a period of 10 weeks, followed by an 11th week of summing up and evaluation. We will discuss the book, dialog about it, and also choose and carry out a "real-life application" of what we learned (that's the 'Plus'). Book Study Plus begins on January 24, 2012. Weekly conference calls allow discussion of both the book and the real-life applications. On at least a weekly basis, this blog will summarize and pose questions on the readings and participants' personal experiences of applying them. Comments by participants will be encouraged.

If you would like to join Book Study Plus, there's still time. Email carlapeterson (at) clearwire.net. (Note that you will have to enter the email address a bit differently than it is written here. My attempt to cut down on spam).

Part Four - Appendix Material

2011-01-12T23:24:00.000-06:00

The Psychosynthesis book study ends this week. Our assignment for this time was to read through the several items that form Part Four - The Appendix. Some of the materials are quite straightforward, while others are really complex and technical. For example, two of the articles include discussions of psychological research in projective testing or imagery for diagnosis and treatment. The first, "Initiated Symbol Projection" describes use of "twelve motives" (motifs) such as walking through a meadow, up a mountain, visiting a house, visualizing a person of the same sex (who is often a person who has "a personality the subjects believe they should or could develop"), visualizing a pool of water in a swamp, etc. The purpose of using these various symbols is to ascertain more about the personality of the patient, as well as to indicate in what areas the person needs assistance to grow, to achieve a psychosynthesis.

The second of these two article is "Meditative Techniques in Psychotherapy." This article was written by Dr. Wolfgang Kretschmer of the Tubingen University Psychiatric Clinic and first published in 1951. It focuses on the use of deep relaxation and imagery to elicit deep unconscious symbolic material, bring it to consciousness and to transformation. It ends with this paragraph:

Meditation has a good chance of eventually becoming one of the leading therapeutic techniques. All the newer systems with which the writer is familiar look for a development in this direction. But whether this development takes place depends completely on a deep-going reformulation of psychotherapeutic training and the practice of psychotherapy. It is of the greatest importance that psychotherapists continue to study meditation. We can only hope that meditation will continue to develop into a systematic technique which can aid men towards their goal of developing their highest psychic potentialities.

Since this was written imagery and visualization have become ubiquitous in psychotherapy. There are training programs specifically in the use of imagery, guided imagery, guided imagery with music, and so forth. Meditation of all kinds is extremely popular. It is offered by teachers at many different levels, psychotherapists, spiritual leaders of many faiths, yoga practitioners, and medical personnel. Meditation is being taught in jails, prisons, hospitals, schools, and churches. This is something to celebrate.

At the same time, we still need for psychotherapists themselves to practice meditation. And there is also need for ongoing research into the effects of meditation, not just research from the "outside" of the mind, as happens when the brain of meditators is imaged by very high-tech machines, but also from the "inside" as advanced meditators share their inner experience. May we, humanity, develop our highest psychic and spiritual potentialities and see what happens next!

Chapter 8: Transmutation and Sublimation of Sexual Energies

2011-01-05T09:08:00.000-06:00

In this chapter Assagioli attempts to counsel people on how to manage sexual energy in a way that is healthy, pro-social and wholly human, i.e., considers that sexual energy is tied to the whole human being, not just the physical. He examines the then-current situation of sexual behavior or morals, noting that generational tensions were being played out, that religious prohibitions and attitudes were declining and that sexual liberation did not eliminate sexual problems, but, in some areas may have increased them.

Because of the Freudian insights about sexual repression creating neurotic patterns, Assagioli does not recommend going back to repression of the sexual drive. Nor, however, does he advocate "free love," that leads to other problems. Instead he counsels that drives, the energies within/behind drives, can be transmuted and sublimated. The energies can be harnessed for other good purposes and used (and the energies thus absorbed) for those purposes. He states that sexual energies can be transmuted in two directions, the vertical and the horizontal. If they are directed towards the vertical, the spiritual, they may emerge as mystical sense of union with the Beloved. If they are directed towards the horizontal they may be taken up through substituting other sensual pleasures such as food, enjoyment of nature or appreciation of beauty. Another example of the horizontal direction of transmutation of sexual energies is channeling them into other forms of love, such as "comradeship and friendship" which may finally "radiate as brotherly love upon all human beings and upon all living creatures." And, the third kind of transmutation is into creative activities. Here Assagioli gives the example of Richard Wagner and his sublimation of unfulfilled love into the opera, "Tristan and Isolde".

In the last section of the chapter, Assagioli offers some practical psychological methods for effecting a process of transmutation and sublimation. Several of the methods involve right use of will, direction of intent, and devoting energy to creative work. He also recommends using symbols, particularly heroic or ideal images of manhood or womanhood, or the symbol of the lotus, or symbolic movement, or symbols that occur in dream images.

Happy New Year!

2011-01-01T19:22:00.000-06:00

We've had a couple of rousing telephone discussions recently even in the midst of the holidays pulling at our attention. In these discussions we've covered techniques of imaginative evocation of interpersonal relationship and music as a source of disease and of healing. It is clear from our conversations that we as a group tends towards hope and optimism, towards concern with healing in our own lives and in our interactions with others. We collectively focus on Light and Love moving through us and throughout the world.

May all of us, those who participate in this book study, and those who may come across this blog, have a New Year characterized by hope, optimism, healing and radiance. May all both receive and radiate Light and Love in 2011!

Chapter 7: Music as a Cause of Disease and as a Healing Agent

2010-12-29T21:06:00.000-06:00

"We trust that the magic of sound, scientifically applied, will contribute in ever greater measure to the relief of human suffering, to a higher development and a richer integration of the human personality, to the harmonious synthesis of all human "notes," of all "group chords and melodies" - until there will be the great symphony of the One Humanity." (Roberto Assagioli)

To begin this chapter Roberto Assagioli gives historical examples of the therapeutic use of music, as presented in anthropological research, literary works, philosophical writings and medicine. He then goes on to detail the elements of music: rhythm, tone, melody, harmony, and timbre.

Assagioli first examines the negative effects of music, stating that music can be very artistic, aesthetically expressive, but still harmful. He says that harmfulness can arise because of the particular listener, how a piece is situated in a program, how long that program is, and so forth. He also clearly identifies music that "arouses the instincts and appeals to the lower passions" as likely to produce "injurious effects," as is music that is melancholy and depressing. Further, he finds too much dissonance and irregular rhythms to be not only a product and reflection of the modern stress and strain, but also psychologically damaging. He implies that such music is "an aural drug" and that it may lead to "a nation of neurotics which even the skill of the psychiatrist may be hard pressed to cure." In addition, he discusses the effects of performing music on musicians, and the need for them to avail themselves of rest, relaxation and "all the available means of psychotherapy." Music in films is examined as well. Assagioli notes that the influence of music can be stronger when the consciousness is more focused on the visual. The music is taken into the unconscious mind and can affect the person profoundly in body and psyche.

Next, Assagioli addresses the positive effects of music. He writes, "Music can indeed be a powerful healing agent." Not least, music can effect a condition of relaxation and restfulness that is difficult for modern people to achieve on their own. He notes that a major university was using music to reduce tension in people who were being prepared for surgery.

Music can also free emotions in those who have repressed emotionality, and it can lighten the moods of those who are bitter and worried. It can give joy - which is good for both body and soul. He mentions, as well, that music can enhance memory. In relation to psychological healing, music can have an almost psychoanalytic function. Music "can help in repressions and resistances and bring into the field of waking consciousness many drives, emotions and complexes which were creating difficulties in the unconscious."

Yet, there is also a psychosynthetic role for music as well. Here, Assagioli identifies three kinds of psychosynthesis: spiritual psychosynthesis; inter-individual psychosynthesis and cosmic psychosynthesis. He goes on to describe these and to make some recommendations about the types of music that can facilitate each kind of psychosynthesis.

Spiritual psychosynthesis is facilitated by music that appeals to the religious dimension, "lifting us above the level of everyday consciousness ... into the higher realms where light, love and joy ever reign." Examples of the kind of music he recommends include Gregorian chant, Palestrina, J.S. Bach, Handel, Cesar Franck, Wagner, and Scriabin.

Inter-individual psychosynthesis, the harmonious connection in groups of individuals, is aided by "music which expresses collective emotions and aspirations." Some examples are national anthems, workers songs and choruses from some operas. I might add that school songs, well-loved folk songs and marches and fanfares can also knit people together. Assagioli says that "The highest and most effective musical expression of the psychosynthesis of humanity is Beethoven's Ninth Symphony ... ."

Cosmic psychosynthesis involves the individual's understanding and acceptance of the laws underlying cosmic order and his or her participation in it. Music brings effective healing when it starts with the whole, according to Assagioli, quoting Pontvik. Accordingly, music brings into harmony and balance tensions that symbolize archetypal forces. Certain music, particularly that of J.S. Bach, evokes religious symbols, according to Pontvik.

The discussion of music therapy that follows provides a number of rules to be observed in conducting music therapy. These rules range from the rather simple to the more complex. The simple rules prescribe that the therapist give patients information; help them relax; don't overwhelm them; use repetition, but not too much; be careful of the loudness of the music; and have time to relax afterwards. The more complex instructions require more knowledge and discernment on the part of the therapist. These include making a careful choice of music, adapting it to the social/cultural situation of the patient; selecting music that counteracts the difficult state - but maybe choosing music that expresses some of the same mood with which the patient is struggling. Assagioli acknowledges that it is difficult to know the "subjective effect" of any given piece of music, since how the person responds depends on many factors, not all of which the therapist can know.

After listing the rules, Assagioli address some more specific situations, including finding out how patients have responded to music in the past by having them fill out a questionnaire; using music as an adjunct to anesthesia; using music to influence people's interactions with each other; having patients perform music to help in their healing; and using music in hospitals and prisons.

Three sections are appended to the chapter. The first is the Questionnaire on Musical Therapy. The second is a suggestion for musical therapy for obsessive ideas, which would require that the therapist be skilled in musical composition, as it involves using two pieces of music, and then putting them together in way that bridges and alternates the two. The third is the poem, "The Bird of Paradise," written by Francesco Chiesa after hearing a violin recital.

Since the time this book was written, music therapy has developed tremendously. Music is regularly used in most of the ways outlined by Assagioli here. It is also used with guided imagery for emotional healing, in energy healing for chakra healing and strengthening, in work with dementia patients to aid their memory and mood, and in medical settings, including surgical operating rooms and recovery rooms. Music therapy is offered in many settings, including prisons and jails, medical facilities, nursing homes, rehabilitation centers and schools. Music is used in shamanic journeying, in chanting to induce meditative states, and to achieve states of spiritual ecstasy, especially if combined with dance.

Chapter 6: Technique of Imaginative Evocation of Interpersonal Relationships

2010-12-22T11:46:00.001-06:00

In this chapter Roberto Assagioli discusses how a therapist can help a patient/client "achieve the right inner attitude towards other people and to successfully perform intended actions involving others." He sees this happening in two stages. The first stage involves eliminating that which hinders the patient from holding that right attitude, and the second stage "is a gradual training in developing facility in outer interpersonal relations." The first stage involves catharsis of emotional blocks and increased understanding of negative emotions. The second stage involves imagining the right attitude in a specific relationship and creating a kind of internal model of how that relationship can be warm, loving and harmonious.

In another section of this chapter, Assagioli addresses the attitude of the therapist, stating that interpersonal relationships can be facilitated by the way in which the therapist regards the patient. Referencing the work of Henri Baruk, he says his own approach "consists in the attitude of addressing oneself to the better part of the patient, together with (a) spirit of confidence, of trust in and appreciation of the patient." In a further explication, Assagioli states that one needs to view the patient not only as having the "unaffected" aspect of moral conscience, but also the Self. He emphasizes that the role of the Self is not only moral, but also spiritual. He further explains that the conscience "that issues from the spiritual Self is quite different (than the harsh super-ego that Freud identified). It is a wise, loving type of moral conscience; it is not harsh, and follows to some extent the principle so well expressed in the words of the Christ: "Love thy neighbor as thyself.""

In the very last section of the chapter there is a general commentary on all the techniques discussed in this and earlier chapters. Assagioli points out that techniques should be used with patients in a way that takes their particular situation into consideration, and each patient should be regarded as uniquely themselves, rather than "as a member of a class." Finally, he gives some thoughts about research, stating that he feels "that research can be more profitably directed towards the intensive study and treatment of a comparatively small number of cases - resulting in detailed and thoroughly discussed case histories - than towards a more general treatment of the large number of cases needed for statistical purposes."

Chapter 4: The Rest of the Story

2010-12-07T20:54:00.000-06:00

For this week's study we began with the subsection of chapter 4 subtitled, "Technique for the Training and Use of Imagination." This section contained a number of exercises for strengthening the ability to image in a variety of modalities: visual, auditory, kinesthetic, gustatory, tactile, olfactory. I was impressed with the degree of importance Roberto Assagioli placed on being able to image in these ways, both in the sense of registering/recalling experiences, but also in allowing the imagination to be creative, allowing images to flow and change. Further, I found interesting his claim that part of what needs to be developed regarding the imagination is the capacity to stop or not attend to images and sensations.

Since this work was first published, of course, the use of imagery in education, therapy, sports, artistic performance and medicine has flowered. Interestingly enough, the attention paid to developing imaginative capacity does not seem to have grown along with the tremendous increase in its use. The differences among individuals for different imagery modalities are fascinating. Assagioli attributes psychological meaning to these differences, I wonder if they have actually been researched? For example, is it really the case that auditory imagery is more connected with the dimension of emotion?

After a brief subsection on the formation of a psychosynthesis treatment plan, Assagioli moves into discussion of the "Technique of Ideal Models". He points out that we all have models of ourselves that have limitations, are in conflict with each other, and do not lead to our full development. He recommends that these false models be identified and even debunked, while preparing to build a truer model of oneself. He also makes it clear that the process he is advocating involves the patient visualizing him or herself possessing the qualities they are trying to build in, and that the process includes creating successive models as the person builds up their weaker psychological functions, strengthens desirable qualities, and moves to integrate them. Assagioli discusses how the choice is made about what to strengthen and develop, stating that "In the planning both therapist and patient agree which part of the program to take up first, and this includes the choice of the functions or qualities to be developed through this technique of model building and acting." He also discusses the situation in which a block or resistance is experienced in trying to build up a quality, and the concomitant need to move back and forth between working with the negative aspects, while building up the positive aspects. For example, alternations may be needed between being compassionate towards one's anger or hostility even while aiming for peace and understanding with other people.

The subsection on "Technique of Symbol Utilization" presented much material on the use of symbols, kinds of symbols, and the procedures for using symbols. What I found most fascinating in this subsection was Assagioli's statements about the "functions" of symbols. "Their primitive and basic dynamic function is that of being accumulators, in the electrical sense, as containers and preservers of a dynamic psychological charge or voltage. Their second function, a most important one, is that of transformers of psychological energies. A third function is that of conductors or channels of psychological energies. ... Symbols as accumulators, transformers and conductors of psychological energies, and symbols as integrators, have most important and useful therapeutic and educational functions. And this can be considered also in reference to psychodynamics because integration is really a function of energy, specifically the function of what has been called syntropy as contrasted with entropy. Syntropy means a heightening of the tension of the voltage of psychological and also biological energy." I am intrigued to explore these notions of psychological energies and their accumulation, containment, transformation, and channels.

Some Comments Related to My Practice and Reflection this Week - from Marsha

2010-12-01T19:05:00.000-06:00

I was delighted with the suggestion that this week each of us practice with one of the techniques outlined in the first part of Chapter 4. It seems that individual engagement with specific techniques might stimulate good conversation among us this week.

I was most drawn to the section on the “development of the will” and the exercises therein. I very much appreciated Assagioli’s brief description of the six stages of the will. And I spent some time considering his distinction in stage six between the “dynamic power of the will, the one-pointed driving energy” and the “persistence and endurance” elements of stage six. That is to say that I spent time puzzling over which seems to be more highly developed, or at least habitual, in my own life and behavior.

That unresolved, I proceeded to the exercises described in the section on Mobilizing the Energies - and immediately encountered more puzzlement. Attempting Exercise I Part A, activities 2 and 3, I found it difficult to formulate the advantages of a well-trained will and to picture myself with a strong will as more or less context-free mental exercise. That is, I found it very challenging to conjure a well-elaborated image of myself being purposeful, focused and decisive outside of a situation, a context which would give meaning power to the purpose/focus/decisiveness. So I floundered a bit on this exercise.

I did attempt to practice some of the Exercises of the Will in Daily Life – especially the intention to “make haste slowly” in the routine demands of life. I did make an effort to check in as frequently as I remembered throughout the last several days, to catch myself rushing – if not outwardly, at least inwardly – and to return to a more mindful, thoughtful, careful action. The other technique that I worked with was the one related to physical exercise. Actually, it seemed rather the same as making haste slowly in that it focuses on precision and attentiveness in action – rather than just wildly energetic action. This was very useful for me as I have engaged in regular physical exercise for years – running on a treadmill and working with weights. But the attention to using the activity to train the will added a new dimension to my workout. So, I appreciated the practice with these techniques, attempting to train the will.

In the end I come back to stage one – aim, purpose, intention. As Assagioli says, “without a conscious aim, there can be not pure will” (p.112). And this, it seems to me is the essential (or I should say, existential) issue: Toward what do I aim? What is the “highest conceivable aim or purpose” (p. 113) toward which my will should be trained? The exercise this week brought me back to the words of Sören Kierkegaard – “purity of heart is to will one thing” and his attending questions: “what kind of life do you live, do you will only one thing, and what is this one thing?”

Reading Chapter 4 - First Part

2010-11-30T08:10:00.000-06:00

In this section of the book, Assagioli presents a number of techniques that are helpful for the personal psychosynthesis. These techniques have various purposes, one is to "dispose of excessive energies released in the exploration of the unconscious," these include catharsis and forms of expression in writing, physical exercise, etc. Some techniques work to increase the domain of personal control, i.e., critical analysis helps in managing the emotional intensity and expression in ways helpful to the whole person through thoughtful reflection and making conscious choices. The technique of self-identification/dis-identification, "basic in psychosynthesis," leads, through "experimentation" to an experience of "pure self-identity" and "a direct awareness of its (self-identity) presence." In relation to the self-identification/dis-identification technique, Assagioli also mentions the 'test' devised by Bugental, also known as the "Who Am I?" Exercise. The final technique offered in this section of the chapter is "Technique for the Development of the Will" in which the stages of the will are outlined, various exercises are given for strengthening the will, recommendations are made for practices that will enhance the balance of "the different aspects and stages of the will," and some cautions are offered about right use of the will.

We have invited those participating in the book study to select one of these techniques or exercises to practice, notice what happens when they do the practice and reflect on it, and, if willing, report on their experience with it. We encourage other people reading this blog to do this as well.

Reflections On Our Reading and Discussions

2010-11-24T21:14:00.001-06:00

Dear Group,

As we proceed with our reading I find delight in the fact that we can do this at all and wishing we could be sitting in a circle around my living room, discussing the issues that have come up. The goal in psychosynthesis always is to actually experience the concepts being taught. Creating that opportunity is what I would normally do. Nevertheless, I’m challenging myself to talk ‘about’ for the sake of our present process.

I too would prefer Assagioli used different language at times. But I remind myself of the time and circumstances under which he operated 100 years ago when psychoanalysis was king. Even that was not generally accepted. The whole mental health field as we know it today did not exist. All that aside, when I put my attention to what he said, it’s clear that he was and continues to be quite revolutionary in his thinking.

This is my big picture understanding of what he says. There are many dimensions of existence. There are many dimensions of the human being. Psychosynthesis prepares us to become aware of and bring into harmonious relationship some of this levels - personal and transpersonal psychosynthesis. Once this is achieved, we can then have our own, direct experience of the further levels, not requiring outside intermediaries, gurus, teachers for direction.

Psychosynthesis does not aim to answer all questions of existence. After achieving our own synthesis we find the answers for ourselves, directly.

“ Psychosynthesis does not aim nor attempt to give a metaphorical or theological explanation of the great Mystery- it leads to the door, but stops there.” p5 in the 2000 Synthesis edition. In the next paragraph on the same page he states very clearly the central purpose of psychosynthesis. “In the list of techniques used in psychosynthesis the various phases of psychosynthetic treatment are indicated. The starting point of the treatment is the ascertainment of the unique existential situation of each patient, of the problem which it presents and of the ways for their solution. This includes naturally a psychoanalytical phase. Then follows the activation of the latent aspects and functions and the development of the weak ones through the use of the active techniques suitable for each task. After, or rather while this is being done, the harmonization and integration into one functioning whole of all the qualities and functions of the individual must be aimed at and actively fostered - the central purpose of psychosynthesis.......” Synthesis 2000 edition page 5.

In the psychosynthesis framework, our true identity is the Self, the Transpersonal Self, the Soul, the Higher Self. The personality, the I, the center of consciousness and will, is a reflection of the Self. The mind, the emotions and the body are the instruments which constitute the personality.

Even though we are One, as human beings most of us become aware of this in an unfolding process. In looking back, I see very clearly how I moved from becoming aware of my self as a physical being, to exploring my emotional, and mental aspects. The experience of the personality, the ‘I’ is not a small event. Standing in the center and harmonizing the interactive system of the physical, emotional, mental (pem) aspects is a high achievement. And yes,even though the pem manifest in the subpersonalities as well, they are explored on their own also. There is one personality. It coordinates/integrates/harmonizes/synthesizes the pem as well as the subpersonalities and the various functions.

The Self is always projecting Transpersonal Qualities - many - like love, compassion, harmony, cooperation, wisdom, courage etc.
It always stands ready to become known to the personality. It is often said that Psychosynsthesis is both a top down and bottom up process. So while the Self reaches down (so to speak) the personality is reaching up. At some point when the personality is more or less integrated and the instruments (pem) are strong enough to hold the flooding of the energy from the Self we begin the experience of the higher synthesis.

Non of these steps are clear cut but happen simultaneously in varying degrees. And even though we know conceptually that we are ONE, the experience of that evolves over time. That is what psychosynthesis aims to do. Even though everyone is a Soul, a Spiritual Being and potentially can come to that realization and experience, everyone is not dedicated to that journey. We each have the freedom to proceed as we choose. I believe that is all RA meant. It is not a question of dividing people into two camps. However, the guide does have a responsibility to make an honest, deliberate assessment in order to be a constructive agent in the client’s journey and to avoid causing harm. Being a guide is more than being the wise friend or neighbor and carries great responsibility. This underscores again the absolute dedication a guide must have for her/his own personal work and ongoing development and synthesis.

The work for us all, guides included, is to tend to our own synthesis. With that in mind, I encourage you all to actually try one of the techniques about some personal issue of your own. This has been a good reminder for me and I too am experimenting with a couple of the techniques. Will share at our conference call next week to which I look forward with great anticipation.

In Light and Love, Hedi

Chapter Three: "General Assessment and Exploration of the Unconscious"

2010-11-17T09:59:00.000-06:00

We've been having quite a discussion about the organic unity of a person, whether present as potential or having been actualized, the nature of the Self and the nature of the "I" or personal self as the center of consciousness and will. Finding language to talk about the concepts in the abstract is a challenge. Finding words to share the actual experiences, the states of consciousness, the lenses through which we perceive is even more challenging.

Chapter three addresses these challenges in another way. In chapter three, Assagioli first discusses his approach to working with the conscious aspects of the personality and with unconscious aspects. He says that psychosynthesis begins with assessing these, but does not delve deeply into the unconscious aspects first. Instead psychosynthesis works with what is conscious, and uses the exploration to develop an observing self that can view the personality with some objectivity, without a strong degree of emotional charge. He offers several ways of accomplishing development of the observer stance and providing the therapist (guide) with information that can be useful in subsequent guidance.

I found it interesting that so much of the initial work is in the form of writing. I very much like the statement that "In writing, both conscious and unconscious factors are active...". By using writing, unconscious factors are incorporated in ways that will not tend to destabilize the person. In writing, unconscious material emerges into consciousness without flooding the person with more than they can handle. In looking at what is written, the inner observer is strengthened. Biography, diary and written responses to specific questions are all forms of writing Assagioli recommends in the assessment phase of psychosynthesis. There is more recent research on the benefits of writing, and the importance of being able to form coherent narratives of one's experiences in life that validates the practices Assagioli advocated in the middle of the 20th century.

I particularly like Assagioli's discussion of the five points or parts to include in an assessment:

1. The origin of various personality traits.

2. The recognition of existing complexes. There are complexes of which the patient is often painfully aware.

3. The recognition of polarities, ambivalences and conflicts.

4. The recognition of the various "selves," this in the sense given to them by William James. We may call them subpersonalities.

5. The persistence of traits belonging to preceding psychological ages: (a) infantile, (b) adolescent, (c) juvenile.

Some of the language in this section of chapter three is perhaps a bit dated. However, I appreciate the emphasis on developing a systematic and comprehensive understanding both within the 'patient' and the guide, of all these facets of the personality.

In the subsection, "The Constitution of Man," we are again in discussion of the Self, the personal self and the two main aims of psychosynthesis, the personal psychosynthesis and the transpersonal psychosynthesis. This section contains discussion of how to present the concept of the higher Self to persons who will probably only engage in the personal psychosynthesis, and to those who already bring in spiritual or religious problems, or will likely proceed to a transpersonal psychosynthesis. Assagioli makes it clear that we are to respond "to the actual need of the unique situation of each patient and at each stage of the patient's life." For those people for whom "a good personal psychosynthesis is all that we can look for" the most important idea around which that personal psychosynthesis is oriented is, the idea of "a personal self, of a point of consciousness and self-awareness, coupled with its realization and the use of its directing will."

In the discussion of how to assess higher values, Assagioli recommends asking rather directly about the person's philosophy of life and religious beliefs. In addition his "cosmic test" is fascinating. With the many pictures of deep space, the birth of stars and the recent evidence of the birth of a black hole, we have many materials available now that were not available to Assagioli. We can use Hubble photographs, and there are a number of slide shows and at least one film, "Powers of Ten" that are available that could be useful for this cosmic test.

The last section on the "Exploration of the Unconscious" interested me, but I've not been trained in the particular psychoanalytic techniques he discusses, except for training in hypnosis. And, as events centering around the issue of "repressed memories" have unfolded, hypnosis can have definite downsides for both patient and therapist or guide. Generally, it has seemed most safe to me, to note where there are clearly resistances or blocks and then work with them with imagery, the use of techniques for working with ego states, or some of the gestalt or somatic experiencing methods, either alone or in combination.

And, to return to the "Introduction" section of chapter three, we must always keep in mind "the central, decisive importance of the human factor, of the living, interpersonal relation between the therapist and the patient."

For those people in the book study group who are not clinicians, it would be interesting to know which of the assessment methods might appeal as a means of self-assessment? This is also a question for clinicians, both at this point in time, and also thinking back to the time(s) of your training. With which self-assessment methods did you engage, and which hold appeal for you now as self-assessment tools?

"Self-Realization and Psychological Disturbances"

2010-11-11T17:37:00.000-06:00

Book study participant Judi White sent an email about chapter 2. She wrote:

The reflection I had when reading Chapter 2 was about shadow and the recent publications about the shadow effect that are so popular right now. PSers have also raised questions about "dealing with AAP's shadow" and I'm sure I wouldn't know where to begin on that discussion. But, we all have one, and shadow and I are ONE.

Our telephone conference discussion today was lively and interesting as we tried to grapple with the chapter itself, our own experiences involved with the wholeness of the higher Self and the fragmentation and conflicts within the personality. We seemed to agree that we are multidimensional as human beings and that the journey involved in reaching out to the spiritual and also living out the spiritual call of the higher Self is an arduous one, as Assagioli states in the chapter.

The shadow concept was not discussed in the conference call. So, I am wondering what others think about the relationship among ego or personal self, subpersonalities, shadow, unconscious drives and conflicts, the superconscious, and the higher Self. There seems to be disagreement among Psychosynthesis writers and practitioners about some of these matters, and it would be interesting to hear from others who have been thinking about these concepts as they have read chapter two.

Chapter Two: "Self-Realization and Psychological Disturbances"

2010-11-10T20:36:00.000-06:00

In the fourth paragraph of this chapter, I noticed something that just passed me by in previous readings of it. Assagioli is discussing the swing between an excessive focus on psychopathology and focus on wholeness. "Some representatives of the new current show a leaning towards reversion to the former conception of man as an already unified personality, which, unfortunately, is far from being the case. The drive towards integration has been rightly described and emphasized as a basic and normal urge of the human personality, but this is something quite different from the illusion of an already organically and harmoniously functioning personality." I don't know if others have this experience, but among my professional acquaintances are therapists who routinely state that we already are whole and already know everything we need to know. Perhaps this is true in the same way as it is true that the oak tree is already in the acorn. But much has to happen for the oak tree to emerge and grow and flourish through many seasons and years. So it is for us. The pattern is inherent, as is the drive towards integration, but the actualization is something that requires much of each one of us.

In Assagioli's discussion of the personal self or ego, the superconscious, and the Self he makes it clear that he is talking about two different meanings for the term 'self-realization.' One meaning is something roughly equivalent to Maslow's self-actualization, and the other meaning is more difficult to grasp. Self-realization, or awareness of or through the Self is "the reaching of the summit where the personal I-awareness blends into awareness of the spiritual Self."

The discussion of stages in Self-realization takes us into territory not often discussed in many mental health circles in the United States. The area of the 'spiritual' is seldom addressed in the favored mental health approaches of cognitive-behavioral therapy or exposure therapy or the therapies that specifically address emotional states, such as emotionally-focused therapies and the therapies that are designed to moderate emotional states. Assagioli says, "We are using the word "spiritual" in its broader connotation which includes, therefore, not only the specific religious experience, but all the states of awareness, all the functions and activities which have as common denominator the possessing of values higher than the average, values such as the ethical, the esthetic, the heroic, the humanitarian and the altruistic. We include under the general heading of ''spiritual development" then all experiences connected with awareness of the contents of the superconscious, which may or may not include the experience of the Self." Because much of psychotherapy in the United States is based within a materialist medical model, the focus appears to be one of working with people who aspire to be average, rather than with those, who may be suffering equally, who are undergoing crises related to awakening and working through the process of spiritual transmutation Assagioli describes in this chapter.

The first two stages of Self-realization, the crisis leading up to spiritual awakening and the crisis caused by the spiritual awakening, deserve to be far better known and more widely discussed than they are. When a relatively high percentage of people are taking medication for depression, anxiety or both, one has to wonder how many of those so diagnosed are experiencing what Assagioli would describe as neurotic conflicts and/or inability to accept or get along with significant others, and how many are treating and forestalling a spiritual awakening. Stages three and four - reactions to spiritual awakening and phases of the process of spiritual transmutation outline some of the ups and downs of the personality as it deals with spiritual influxes (or the ebbing of them) and with the inevitable challenges of living through the changes wrought in dissolving what has seemed to be the center of the personality and regenerating that center by harmonizing all the drives, working with the energies of the superconscious and the Self (especially with the Will), and yet meeting the obligations and duties of ordinary life.

I found myself wishing that Assagioli had given us more of the background thinking for his discussion of the Self, Self-realization, and the superconscious. The "self" has a history in philosophy and religion, and I truly would love to have had an opportunity to discuss with him what was informing his particular understanding of these concepts.

Reading Chapter 1

2010-10-31T19:53:00.000-05:00

Each time I read Psychosynthesis, I'm amazed at how current the issues are, how well the content has withstood 45 years of great change in our world. This book was first published in 1965. By that time, Roberto Assagioli had been developing Psychosynthesis for over 50 years. This year we celebrated 100 years of Psychosynthesis at the AAP (Association for the Advancement of Psychosynthesis) Conference in Chicago, marking the anniversary of Assagioli's dissertation, completed in 1910. How might Psychosynthesis develop in the future?

In the Introduction, Assagioli compares and contrasts Psychosynthesis with existential psychology. In the amazing plethora of psychologies, methods, protocols and techniques offered today, what makes Psychosynthesis stand out? How is it similar and how is it different?

In chapter one, subtitled, "Dynamic Psychology and Psychosynthesis," he lists a large number of influences and strands in the stream of psychology of the day. He says that in attempting to coordinate and synthesize these, one can arrive at "a pluridimensional conception of the human personality." From there he presents his famous schematic, the egg diagram, in which he presents his idea of the psychological structure of the human person.

At the same time, Assagioli makes it very clear that Psychosynthesis is not a 'one-size fits all' psychotherapy. He writes of the dynamism of the concrete real living person. He emphasizes that the Self is 'one,' and states that the small self of ordinary consciousness is but a 'reflection' of the Self. However, the problem is that humans experience themselves as divided in many ways, ..."we are limited and bound in a thousand ways - the prey of illusions and phantasms, the slaves of unrecognized complexes, tossed hither and thither by external influences, blinded and hypnotized by deceiving appearances."

Then, we are offered a way out: achieve a "harmonious inner integration, true Self-realization and right relationships with others. This is accomplished through the stages of psychosynthesis, which Assagioli lists. He describes what is to be done in each stage.

I'm wondering, what has been our own experience with each of these stages? And, what have we learned through observing and assisting others to through them?

Reading Schedule for the Book Study

2010-10-22T21:37:00.000-05:00

Those people who have signed up to participate will have received the schedule by now. Here is an easily accessible record of the schedule for everyone, including people who would like to follow along without full participation.

Psychosynthesis: Reading Schedule

The schedule gives the conference call dates for each section of the book. In the week before the conference call, I will send a reminder email to registered participants, noting the section we are reading and providing a question or topic we may want to discuss.

November 4th Chapter 1
November 11th Chapter 2
November 18th Chapter 3
We skip the week of Thanksgiving
December 2nd Chapter 4, through the section on Will Training
December 9th Chapter 4, beginning with Techniques for the Training and Use of Imagination to the end of the chapter
December 16th Chapter 5
December 23rd Chapter 6
December 30th Chapter 7
January 6th Chapter 8
January 13th Appendix

Book Study Announcement: Study Assagioli's Psychosynthesis

2010-08-15T14:37:00.000-05:00

CFA Offers a Group Book Study of Assagioli's Psychosynthesis: A Collection of Basic Writings

The Center for Awakening is sponsoring a free online and conference call book study beginning on October 28, 2010, concluding on January 13, 2011. It will be hosted by Carla Peterson and Hedwig Weiler of the Center for Awakening's Psychosynthesis Program.

The book study will consist of 10 sessions. Each weekly session will focus on a particular section of the book. During the week, participants can exchange views, questions, and ideas through email, on this blog and on a weekly conference call on Thursdays (except for the week of Thanksgiving) at 1 ET, 12 CT, 11 MT and 10 PT. The first conference call will take place November 4, 2010.

To be included in this book study, please send an email to Carla Peterson, carlapeterson(at)clearwire.net expressing your intent to participate. Also contact Carla for more information or to answer questions about how you can be an active participant. Once you have signed up for inclusion, you will receive a reading schedule and weekly reminder emails with the next week's readings, along with possible discussion topics to consider.