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  • mono 8:52 pm on April 23, 2008 Permalink | Reply
    Tags: Carl R. Rogers, , Client-Centered, , , , , , , , , Process, , The Good Life, ,   

    Carl Rogers: The Good Life (a condensation) 

    I’ve been obsessing over Carl Rogers these days and would like to briefly outline techniques for enacting and engaging in “the good life” as drawn out in his piece “A Therapist’s View of the Good Life.”

    THE GOOD LIFE: A Process

    1. An Increasing Openness to Experience: Your armor has disintegrated and you are more at peace with yourself. You accept yourself as a process, as a living breathing process able to feel your emotions and not hindered by imaginary walls.

    2. Increasingly Existential Living: You recognize your once-occurence and the ever-renewing fluidity of the world. You are adaptible and you (as Alan Watts may say) “swing into life” feeding off of your experience and embracing the now-ness of the day.

    3. An Increasing Trust in His Organism: You react and trust those reactions as they are congruent with you and with the situation. You trust that your reactions are the most fitting in a given situation given the experience and understanding that you have.

    4. The Process of Functioning More Fully: In conjunction with numbers 1-3, you are more engaged in the social, in the creative aspects of life. There is integration and trust. You are aware of your minding of the world and acting in congruence, in harmony with your self.

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  • mono 10:58 am on April 12, 2008 Permalink | Reply
    Tags: Carl R. Rogers, , Feelings, Fluid Process, levels of self, , Person, Person-Centered Therapy, , , , , Sensitive Living, ,   

    Person as a Fluid Process (Spending Time with Carl R. Rogers Part 2) 

    Carl Rogers, advocate for Person-centered psychotherapyImage via WikipediaYesterday, I had the pleasure of reading Carl R. Rogers‘s essay “What it Means to Become a Person” from his book “On Becoming a Person.” In this essay, Rogers discusses the idea of “false faces” and “pure culture” while opening up what he calls the “fluid process” experience of personhood. As with my “Sensitive Empathy” post, I will try to briefly elucidate Rogers and, in doing so, hopefully move towards a clear yet brief explication of this work.

    False Faces and Pure Culture

    It seems that we can understand the idea of “false faces” by imagining ourselves at a job interview. Surely, at a job interview the game of revealing/concealing is heavily enacted. That is, if one really wants the job, one must try to play the interview game and win. The face contorts into a forced smile, perhaps the arms sit calmly on the lap and so on. It is as if some foreign presence has overtaken the body and there is a kind of disconnection that occurs in the person. For Rogers, this is the person exercising a “false face.” I don’t think the job interview example is the only time that we play with these false faces, in fact, I would almost say that for most of us interacting at the workplace or around those we don’t know, the false face is used a great deal. Moreover, in some cases it is necessary to employ the false face to some extent and to play the game one must, at points, struggle to control one’s face. However, I think that what Rogers wants to move toward is a peeling off of the false face that emerges in times when it doesn’t have to. That is to say, in times when one should allow oneself to expose one’s true face. This examination of one’s use of social masks may reveal the experience of the overuse of the mask, which is hindering a person from truly becoming his or herself. If one can work to overcome the barriers of false faces, one has the chance to truly shine, to reach that part of one’s self that may be veiled or covered-up. This recognition of and getting in touch with one’s use of “false faces” may be seen as the first step in becoming a person. When one comes to understand this and break out of this shell, the experience of, what Rogers calls “pure culture” may come to fruition. “Pure Culture” can be defined as letting oneself truly feel and be who one is without the overuse of a false face. It should be noted however that this experience may not necessarily be a pleasant one. That is to say, one may find what Rogers refers to as “The stranger behind the mask.” Perhaps, for some of Rogers clients, the breaking down of the mask was terrifying in that it exposed a part of self, which because of its concealed nature, exposed the hidden side of the self, the shadow which has not yet blossomed.

    True Feeling

    Also, Rogers talks about the idea of “letting yourself feel what you are feeling.” What this means is not trying to convince yourself that you feel a certain way, when in reality you feel a different way. Perhaps there are parts of one’s personality that one does not want to admit to, that are shameful or harmful. I believe Rogers would say that one should not create a gap in the experiencing of these feelings but accept them as being a part of the person that one is becoming. He doesn’t talk about acting on the feelings, but simply accepting them as a part of one’s self, as a part of one’s becoming. From this, perhaps one will learn to place more trust in oneself, to see one’s self in a more balanced way, in an honest way. If a person can achieve this kind of self-honesty, this kind of self-nudity, then perhaps the fluidity of the self will be recognized. That is to say, the presence of one’s self not as a fixed object, but as a nexus of possibilities and happenings. It seems that in this it is Rogers aim to allow the client to recognize the becoming-nature of what it means to be a person. The masks that were employed for so long need not exist, that one in fact was the creator of the mask…

    Person as Fluid Process

    What Rogers is moving towards is what he recognizes as “the person as a fluid process” or “a stream of becoming.” Of course, it is difficult for us to keep an awareness of our fluidity in mind at all times in our daily life and I think that Rogers would agree on this, but, it is achievable upon reflection, in times of meditative thinking, wondering and questioning or perhaps on a morning stroll. The recognition that one is a fluid process of becoming may open one’s self to a side of existence that one has denied oneself by the use of “false faces.” One may come to experience the “pure culture” of life, the streaming process of doing, feeling and becoming. One need not be “stuck” with oneself, but may come to accept the changing nature of personhood, accept the fact that the doing of the task is the doing of the task: once completed, there is no more task…it, too, was a process.

    Sensitive Living

    In this way of allowing oneself to feel what one is feeling, one may experience what Rogers calls “sensitive living.” Perhaps this could be understood as the recognition of oneself as an ever-changing process of experiences, situations and possibilities. Or, the experience of one’s person as “a changing constellation of potentialities.” This way of looking at the person allows the person to freely feel and experience life and the myriad of fluctuating situations that occur or that one may enact. This trust and acceptance, for Rogers, is a vital step in the client and, moreover, in the person as such.

    These are observations that Rogers came to realize while in close communication with suffering clients, family, friends and so on and are applicable to those of us who suffer, to those of us who wish to make a change, to realize a new way of living and to strive in our process of becoming. Thank you for reading this and I hope you have found this useful. If you are familiar with Rogers work and wish to further this reading or add your own interpretation of Rogers work, please, by all means do so.

     
  • mono 5:30 pm on April 3, 2008 Permalink | Reply
    Tags: , Carl R. Rogers, , , , , , , , , , Self-help   

    Sensitive Empathy or Spending Time With Carl R. Rogers 

    An old diagram of a male human skeleton.Image from WikipediaCarl R. Rogers provides us with a look at our relationships, with our uniquely human interactions with those around us and with our self-reflective communication (our talk about our talk, our talk to our self). Rogers, in his book “On Becoming a Person,” has compiled many of his essays on self-development, communication, listening, empathy and learning. I originally stumbled across Rogers through Neil Postman and Charles Weingartner’s book “Teaching as a Subversive Activity” and decided to order the recommended Rogers book. Thus far, I have not spent enough time with Rogers in order to be able to make a part of him a part of me. By fleshing out his work, hopefully something of his work will stick with me (and you, too!). In this entry, I will try to give you a brief introduction to Rogers’ work from his piece entitled “Some Hypotheses Regarding the Facilitation of Personal Growth.”

    As his guiding question, Rogers asks: “How can I provide a relationship which this person may use for his own personal growth (Rogers 32)?” That is, Rogers wishes to open a space with the other where the two of them can allow each other to grow as separate individuals while maintaining a space of growth between them. That is, instead of speaking “to” each other, speaking “with” each other. This way of communicating transforms both people involved by its compassionate attempt to achieve transparency with the other.

    The hypothesis that Rogers proposes is: “If I can provide a certain type of relationship, the other person will discover within himself the capacity to use that relationship for growth, and change and personal development will occur (Rogers 33).” But, even as Rogers admits, this question is very open-ended and vague. Thus, he continues by breaking down and fleshing-out what exactly he means. For Rogers, a successful relationship encompasses the following:

    1. Being genuine with one’s self and with the other, which presents a fragile reality to the situation.
    2. A willingness to accept the other on his/her own terms, in all of the other’s unique once-occurring wonder.
    3. A “sensitive empathy” toward one’s self and toward the other, a space where real communication can flourish.

    For Rogers, in using this approach, a state of “transparency” may be achieved. That is to say, a state of openness and understanding between self and other, a breakdown of the social masks that may hinder true communication. Also, Rogers believes that each person has the capacity for positive change and self-renewal, even though it may be buried, repressed or not yet fully realized. Through working with and experimenting with the above mentioned communicative methods, Rogers hopes to help the other develop and bring to life the realizable self-improving capacities.

    As for the outcomes, Rogers writes, “It is my hypothesis that in such a relationship the individual will reorganize himself at both the conscious and deeper levels of his personality in such a manner as to cope with life more constructively, more intelligently, and in a more socialized as well as a more satisfying way (Rogers 36).” Using this as his frame, Rogers provides empirical evidence from case studies and other research as to the efficacy of these methods upon constructive personality change. As Rogers sees it, his proposed findings and communicative suggestions have relevancy not just for those working in psychology or psychotherapy, but for teachers, parents and, generally speaking, human beings in general. As a summary, Rogers provides one (extremely long) and gorgeously structured sentence of hope as to what was presented in this piece and his general mode of thinking in terms of this piece. I will reproduce it here:

    If I can create a relationship characterized on my part: by a genuineness and transparency, in which I am my real feelings; by a warm acceptance of and prizing of the other person as a separate individual; by a sensitive ability to see his world and himself as he sees them; Then the other individual in the relationship: will experience and understand aspects of himself which previously he has repressed; will find himself becoming better integrated, more able to function effectively; will become more similar to the person he would like to be; will be more self-directing and self-confident; will become more of a person, more unique and more self-expressive; will be more understanding, more acceptant of others; will be able to cope with the problems of life more adequately and more comfortably (Rogers 38-39).”

    I would like to spend more time with Rogers and hopefully in the coming months can flesh out some more of his essays as I think they are constructive and useful to read.

    If you like what you read here, please support the work of Carl R. Rogers: Carl Rogers: On Becoming a Person

     
    • Milgo ahmed 3:17 am on October 5, 2012 Permalink

      True self-awareness great work Carl Rogers

    • jgrefe 10:32 am on March 18, 2013 Permalink

      Thank you!

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