The Synthesis Center, psychosynthesis training

Institute of Psychosynthesis - Soulmaking at Work

The cause of many of the problems could relate to the fact that Firman/Gila (2002: 171,183) argues that Self-realisation is part of personal as well as transpersonal psychosynthesis, while Assagioli (2002: 121) clearly defines Self-realisation as part of the transpersonal stages which will be explored in the next chapter. If healthy ego-development is part of the , then it becomes very difficult to define spirituality.

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But how does modern Psychosynthesis relate to this concept? I have found no evidence whatsoever, that any of the modern writers have included the concept of involution. Firman/Gila (2004:3) are the only writers who consciously address the question and they reject it: “Human beings are intrinsically at home in the cosmos. We are not visitors from another dimension, alienated and seeking our way home.”

Similarly, Parfitt (2006: 134) is also well aware that Assagioli is influenced by Theosophy and the seven dimensions or levels of existence. Parfitt also uses the Kabbalah to explain Psychosynthesis. Kabbalah is the mystical aspect of Judaism and in this system there is also an inherent notion of the Great Chain of Being. Parfitt never implements this in his presentation of Psychosynthesis, although he operates with the three general levels. He actually it, when he introduces the idea that the Self (Universal Consciousness) can be found at all levels of existence. (Parfitt, 2006: 229) This is not compatible with the theory of , a core concept in Kabbalah and the perennial philosophy, which explains how the Great Chain of Being has been created and what types of energies that according to that theory can be found in the lower levels.

Humanistic Psychology, Counselling, Psychotherapy

Let me start by qualifying that statement. All of the psychosynthesists that I have researched into, apply the three general levels outlined in the Egg Diagram (see discussion below). In this way they have a clear discrimination between three vertical levels in the personality. All of them, except Firman/Gila (2002: 195, n.5) believe in a from the lower unconscious to the middle unconscious to the higher and transpersonal unconscious (Whitmore 2004: 6, Parfitt 2006: 24, Hardy: 30, Ferrucci: 43, Brown: 26). In this way they adhere to a stage progression through higher and higher levels of consciousness and align themselves with the Integral Approach.


“We do not strive for particular experiences of unity, do not aspire to climb some ladder of enlightenment” (2007: 24), and in another important quote by Firman/Gila (2004: 8): “The stage model of Psychosynthesis is not a ladder we climb rung by rung, nor one we climb once and for all time.”