Evolution of Rogers' Therapeutic Theories

Since 1942, when Roger’s (1942) published Counselling and Psychotherapy, there has been continuous development of how the significance of the role between the counsellor and client improves upon as has been described by Rogers (1957) as an incongruence (Rogers, 1957). Rogers (1957) argued that it was inevitable for psychological growth to transpire if the counsellor’s attitudes and conditions of the six Necessary and Sufficient Conditions of Therapeutic Personality Change were present (Rogers, 1957) (See Appendix I). Research supports Rogers conditions as being necessary for effective therapeutic outcomes (Cain, 2014). However, Wilkins (2016) argues that working with clients who have difficulties in expressing themselves verbally can lead to encountering of inhibiting challenges in facilitating the core conditions (Wilkins, 2016).

Significant to the development of Rogers Theory are 19 propositions which evaluate empirical evidence of therapeutic personality change (Rogers, 1951). Proposition five (Rogers, 1951) defines how previous evaluations of how our caregivers have responded to us and how we have evaluated others. It has also shaped our relationship with ourselves and the world Rogers (1951) (Gerhardt, 2015). Additionally, Barker, et al, (2010) argued that our conditions of worth are also created by the social context and the present (Barker, et al, 2010). Rogers (1957) model encourages elements of our personality which are out of our awareness to be brought into consciousness (Rogers, 1957).

Hereby, stimulating responsiveness to growth within our phenomenological field (Merry, 2014). Saunders and Hill, (2014) concluded: ‘Internal conflict is embedded in the self-structure’ (Saunders and Hill, 2014, p.82). Rogers (1961) theory assumes potential for a person’s ‘ideal self’ to become congruent with their behaviour; which links to the seven stages of process (Rogers, 1961) and thus reverses the damage caused by conditional positive regard (Bozarth and Brodley, 1991). However, Cooper, et al (2008) argues that self-actualisation is not necessarily pro-social (Cooper, et al, 2013). Furthermore, Shlien and Levant (1984, quoted in Cooper, et al, 2013, p.93) argued that: ‘We are basically good and bad’ (Cooper, at el, 2013, p.93). Instead of the person-centred therapist marking psychological distress which inhibits an ability to work productively, he or she holistically encourages the maintaining of an individual’s experiencing organism (Rogers, 1959) (Carly, 2015). Joseph and Partner (2008, quoted in Cooper et al, 2013, p.95) support Roger’s core concept of client autonomy and concluded that: ‘Autonomous individuals exhibit greater personality integration’ (Joseph and Partner in Cooper, et al, 2008 p.95) whereas Psychodynamic therapists utilise greater theoretical basis to hear the client’s story (Jacobs, 2017).

Research by NICE compared effectiveness of antidepressants versus two types of person-centred therapies (nice.org.uk) and concluded: ‘There was no significant difference between treatments in reduction of self-reported depression scores’ (Sanders and Hill, 2014, p.16). However, Freeth (2007) argues that research is focused on specific treatments for specific conditions which discard the sufficiency hypothesis (Freeth, 2007). Research by Cooper (2008) identifies conditions of Rogers being necessary but not sufficient and may not be all that is required for each client (Cooper, 2008). How a therapist relates to his clients and the kind of person he is could be considered as fundamental components (Whitton, 2003, p.65). The value lies in the manner through which Freud proposed that the drive to subjugate for one’s own purposes lies at the root of every relationship (Proctor, 2017). Whitton (2003) concluded that: ‘We are not angels’ (Whitton, 2003, p.65). The Person Centred Therapy (PCT) community shape a close relationship with different schools of therapy (tribes) that are strongly associated to PCT (Saunders, et al, 2012), but distinguish from the classical person-centred (CPC); yet still complementing Roger’s philosophical position (see appendix I) (Rogers, 1951).

In 1957, the Wisconsin Project (Kirschenbaum, 2007) evaluated empirical evidence supporting how change occurs through objectively assisting clients to discover their true identities (Wilson and Syme, 2006). This is where Experiential Person-Centred Therapy ideas sprung to life (Baker) (Saunders, et al, 2012). Cooper, et al, (2013) concluded that: ‘Clients who participate in PCE therapies show large amounts of change’ (Cooper, et al, 2013, p.469). Recently there has been growth in acknowledging experiential language (Wilkins, 2016). While being engaging within the practice session of Experiential PCT, I was surprised to notice this already being my natural counselling style (Mc Leod, 2011), which links to focusing, but is more dialogical (Gendlin, 1990). Thus, two people are actively engaged in an exploration of what it means to be a person, which relates to Rogers propositions (Rogers, 1951). Saunders, et al (2012) stated that: ‘ Attending to process is crucial’ (Saunders, et al, 2012, p.86). Personally, the most important aspect of being present for my client is to be emotionally engaged with a tenderness to fully receive them and be able to provide a psychological holding (PCEPS 9) (Sanders and Hill, 2014) (Wilkins, 2016). McLeod in Therapy Today (2019) concluded: ‘To be present as a real human being’ (Therapy Today, 2019). By collaboratively engaging in my client’s reality; I find myself pro-actively paying close attention to how my clients are expressing their thoughts and feelings from moment to moment (PCEPS 1-10) (Sanders and Hill, 2014) (see Appendices II, III).

Metaphorically speaking; myself and my clients are connected by a cord of the essence of classical client centred work and it is through Experiential PCT, an abundance of strands is formed to help encourage the client to go deeper into their process (Hobson, 1994). It is about emphasising a client’s subjective experience and being as active and open I can be, without imposing or directing away from the client’s process (see Appendix II). Nevertheless, Bohart (2012) argues that every counselling approach can espouse an expert position (Bohart, 2012). Committing myself through empathic communication and reflective responding allows meaningful contact (Prouty, 1994). Cooper (2008) investigated relational factors including congruence and concluded that the caring and involved therapist was the main relational variable (Cooper, 2008). Locating what is going on within me, I feel congruent within myself as well as being focused and accurately with clarity reflecting and mirroring my client’s expressions (Merry, 2014). Prouty (1994) argued that: ‘The sharing of the self has to be relevant to the client if it is to be meaningful’ (Prouty, 1994, p. 11). + Experiential PCT also links to Gestalt, where the next felt sensing emerges and has carried changes across from non-directivity to directing the process (Sanders, et al, 2012). Schmid (2002) argued that: ‘Non-directivity has nothing to do with inactivity’ (Schmid, 2002, p. 6). Furthermore, Wilkins (2016) argued that: ‘How we chose to operate depends on our personal philosophy’ (Wilkins, 2006, p.8). An important aspect of this Humanistic approach is to articulate client choice, which feeds into my philosophy of respecting client’s autonomy (Schneider, et al, 2015).

My clients entered the room with an anxious tone and tense body language and after exploring these felt senses their breathing became calmer and they sat in a relaxed manner. By collaboratively exploring, this led to further pathways to my client’s experiential flow (Saunders, et al, 2012). Thus, getting a sense of how my client’s experience feels for them (Rogers, 1980). Hereby, paying attention to not only the verbally spoken words and how they are used, but also the non-verbal behaviour which allows for the clients to shrink down the size of the words and pay more attention to their whole bodily felt wisdom – in relation to the Experiential Process Scale E5 (Saunders,et al, 2012) (See Appendix III). Saunders, et al (2012) argued that: ‘as it can be named, its power is lessened’ (Saunders, et al, 2012, p.81). A fuzzy ‘felt sense’ may become symbolised and more defined as a ‘felt meaning’ (Saunders, et al, 2012). This ‘felt sense’ creates a shift within us (Saunders, et al, 2012). Additionally, Saunders, et al, 2012 stated that: ‘A movement from fixity to flowingness’ (Saunders, et al, 2012, 77). Saunders et al (2012) concluded: ‘The self becomes increasingly the subjective of experiencing’ (Saunders, et al, 2012, p.79). Mc Leod (2011) argues that the focus on an unclear felt sense is an elementary therapeutic process which is embraced in all effective counselling methods (Mc Leod, 2011).

I tentatively check that I am attending accurately to what my client is expressing and sometimes reflect through metaphoric language as well as checking how willing and able I am to meet the client. Another example would show my interest in another aspect of Experiential PCT which is the ‘edge of awareness’ (Gendlin, 1996), which derives from focusing and holds many meanings that encourages a person to become more holistic in approach (Prouty, 1999). Myself and my client explored the conflict they were experiencing relating to past behaviour, whereby, they felt controlled by their caregiver and how they are now more in touch with their own organismic valuing process (Merry, 2014). Cooper, et al, (2013) researched that by gaining their own perceptions through Experiential PCT, the clients felt less socially anxious (Cooper, et al, 2013).

A moment that gave a sense of an edge of awareness, whereby I reflected a metaphor: ‘something like… you are under the cloud of previous expression’. Wosket (1999) argued: ‘When counsellors work at the client’s edge of awareness, they find themselves ‘waiting in the presence of the not yet speakable and being receptive to the not yet formed’ (Wosket, 1999, p.30). Sachse and Elliot (2011) support research on empathic reflections and fruitful client responses as highly influencing the client process (Sachse and Elliot, 2011). Significant to Experiential PCT is the responsibility to check if whatever I bring fits the client’s perception and carries understanding to the insight of the client’s phenomenological field, whereby, parts are ignored and distorted which goes back to Rogers 19 propositions (Rogers, 1951). The Psychiatry’s model attempts to shed light on holistically viewing mental disturbances; by acknowledging Roger’s theory regarding the development of psychosis through a person’s defences being overwhelmed (Freeth, 2007). Evidence points to the classical position having all the elements required for therapy to work; regardless to divisions between the tribes approaches which share values either explicitly or implicitly (Saunders, et al, 2012). However, Cooper, et al (2013) sheds light on how the classical form in its pure and original method cannot be excluded from evolving further (Cooper, et al, 2013). Wilkins (2106) points out the difficulties in evaluating PCT and Experiential PCT due to methodological rules being needed to understand therapeutic change processes (Wilkins, 2016). However, studies by Elliot and Friere (2008) evaluated the efficacy on client groups with depression as successful and concluded that: ‘PCE therapies should be offered to clients in National Health Service contexts and paid for by health insurance’ (Wilkins, 2016, p.73). Though, a person’s mental state and how this could be defined; is reflective only to one fragment of reality and may not be ‘the’ reality (Freeth, 2007).

To conclude, Rogers (1980) theory is an experiential way of being and not just a way of therapy (Rogers, 1980). If Roger’s six conditions are being met and the therapist has a solid understanding of levels of their approach (Rogers, 1957); this can empower a climate for a full growth and constructive relationship (Wilkins, 2016). Being an advocate of PCT, Experiential PCT is not so much about learning a new skill but bringing a sharper focus to my practice (Therapy Today, 2018). Rather than allowing the agentic push of the actualising tendency in classical PCT to flow from the client, in Experiential PCT, clients are encouraged to create themselves anew in a more invitational way (Saunders et al, 2012). However, for personal psychological integration to be efficient it is essential not to direct an individual in a way that may threaten his or her sense of self (Rogers, 1980). Thereby, enabling clients to become more appreciative ofthemselves to self-actualise (Rogers, 1980).

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