Carl R. Rogers Quotes

The only person who is educated is the one who has learned how to learn and change.

When the other person is hurting, confused, troubled, anxious, alienated, terrified; or when he or she is doubtful of self-worth, uncertain as to identity, then understanding is called for. The gentle and sensitive companionship of an empathic stance ... provides illumination and healing. In such situations deep understanding is, I believe, the most precious gift one can give to another.

The more I am open to the realities in me and in the other person, the less do I find myself wishing to rush in to "fix things." As I try to listen to myself and the experiencing going on in me, and the more I try to extend that same listening attitude to another person, the more respect I feel for the complex processes of life. SO I become less and less inclined to hurry to fix things, to set goals, to mold people, to manipulate and push them in the way that I would like them to go. I am much more content simply to be myself and to let another person be himself.

I am isolated. I sit in a glass ball, I see people through a glass wall. I scream, but they do not hear me.
- Ellen West

You know that I don't believe that anyone has ever taught anything to anyone. I question that efficacy of teaching. The only thing that I know is that anyone who wants to learn will learn. And maybe a teacher is a facilitator, a person who puts things down and shows people how exciting and wonderful it is and asks them to eat.

The degree to which I can create relationships, which facilitate the growth of others as separate persons, is a measure of the growth I have achieved in myself.

The good life is a process, not a state of being. It is a direction not a destination.

It seems to me that anything that can be taught to another is relatively inconsequential, and has little or no significant influence on behavior.

I believe that even our most abstract and philosophical views spring from an intensely personal base.

The strongest force in our universe is not overriding power, but love.

We cannot deal with the increasing maldistribution of wealth, the increasing alienation of millions, or the lack of a unified purpose and goal by increasing the efficiency of production, increasing the automation of industry, accelerating our technology, or increasing our reliance on the profit motives of multinational corporations.

I have learned that my total organismic sensing of a situation is more trustworthy than my intellect.

To be what one is, is to enter fully into being a process.

The mainspring of creativity appears to be the same tendency which we discover so deeply as the curative force in psychotherapy - man's tendency to actualize himself, to become his potentialities.

To quote Maslow again regarding his self-actualizing individuals: "One does not complain about water because it is wet, nor about rocks because they are hard ... As the child looks out upon the world with wide, uncritical and innocent eyes, simply noting and observing what is the case, without either arguing the matter or demanding that it be otherwise, so does the self-actualizing person look upon human nature both in himself and in others." (4, p. 207) This acceptant attitude toward that which exists, I find developing in clients in therapy.

I like to think of myself as a quiet revolutionary.

How can I create a helping relationship?

1) Can I be in some way that will be perceived by the other as trustworthy, dependable or consistent in some deep sense?
2) Can I be expressive enough as a person, that what I am will be communicated unambiguously?
3) Can I let myself experience positive emotions towards this person-attitudes of warmth, caring, liking, interest and respect?
4) Can I be strong enough as a person to be separate from the other? Can I be a sturdy respecter of my own needs and feelings as well as his?
5) Am I secure enough within myself to permit him, him separateness? Can I give him freedom to be or do I feel he should follow my advice, remain somewhat dependent on me or become a mold of me?
6) Can I allow myself to enter fully into the world of his feelings, personal meanings and see things as he does?
7) Can I be accepting of each facet of this other person
8) Can I act with sufficient sensitivity in the relationship, that my behaviour won't be seen as a threat?
9) Can I free him from the threat of external evaluation?
10) Can I meet this individual as a person who is in the process of becoming, or will I be bound by his past and my past?

It becomes easier for me to accept myself as a decidedly imperfect person, who by no means functions at all times in the way in which I would like to function. This must seem to some like a very strange direction in which to move. It seems to me to have value because the curious paradox is that when I accept myself as I am, then I change.

We live by a perceptual "map" which is never reality itself.

When I am thus able to be in process, it is clear that there can be no closed system of beliefs, no unchanging set of principles which I hold. Life is guided by a changing understanding of and interpretation of my experience. It is always in process of becoming.

To be responsibly self-directing means that one chooses - and then learns from the consequences. So clients find this a sobering but exciting kind of experience.

Group of us felt that ideas were being fed to us, whereas we wished primarily to explore our own questions and doubts, and find out where they led.

Somewhere here I want to bring in a learning which has been most rewarding, because it makes me feel so deeply akin to others. I can word it this way. What is most personal is most general. There have been times when in talking with students or staff, or in my writing, I have expressed myself in ways so personal that I have felt I was expressing an attitude which it was probable no one else could understand, because it was so uniquely my own…. In these instances I have almost invariably found that the very feeling which has seemed to me most private, most personal, and hence most incomprehensible by others, has turned out to be an expression for which there is a resonance in many other people. It has led me to believe that what is most personal and unique in each one of us is probably the very element which would, if it were shared or expressed, speak most deeply to others. This has helped me to understand artists and poets as people who have dared to express the unique in themselves.

I regret it when I suppress my feelings too long and they burst forth in ways that are distorted or attacking or hurtful.

Another learning which cost me much to recognize, can be stated in four words. The facts are friendly.
( ... ) Especially in our early investigations I can well remember the anxiety of waiting to see how the findings came out. Suppose our hypotheses were disproved! Suppose we were mistaken in our views! ( ... ) I have perhaps been slow in coming to realize that the facts are always friendly. Every bit of evidence that one can acquire, in any area, leads one that much closer to what is true.

It is so obvious when a person is not hiding behind a facade but is speaking from deep within himself.

In my relationships with persons I have found that it does not help, in the long run, to act as though I were something that I am not.

Can I "accept" a person's anger at me as an authentic aspect of himself? Can I "accept" the person if his beliefs and values are different from mine?

Man's awesome scientific advances into the infinitude of space as well as the infinitude of sub-atomic particles seems most likely to lead to the total destruction of our world unless we can make great advances in understanding and dealing with interpersonal and inter-group tensions. I

When the locus of evaluation is seen as residing in the expert, it would appear that the long-range social implications are in the direction of the social control of the many by the few.

Small wonder that we prefer to approach therapy with many rigid preconceptions. We feel we must bring order to it. We can scarcely dare to hope that we can discover order in it.

I believe it will have become evident why, for me, adjectives such as happy, contented, blissful, enjoyable, do not seem quite appropriate to any general description of this process I have called the good life, even though the person in this process would experience each one of these at the appropriate times. But adjectives which seem more generally fitting are adjectives such as enriching, exciting, rewarding, challenging, meaningful. This process of the good life is not, I am convinced, a life for the faint-fainthearted. It involves the stretching and growing of becoming more and more of one's potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. Yet the deeply exciting thing about human beings is that when the individual is inwardly free, he chooses as the good life this process of becoming.

In my early professional years I was asking the question: How can I treat, or cure, or change this person? Now I would phrase the question in this way: How can I provide a relationship which this person may use for his own personal growth?

The conviction grows in me that we shall discover laws of personality and behavior which are as significant for human progress or human understanding as the law of gravity or the laws of thermodynamics.

I have come to feel that the more fully the individual is understood and accepted, the more he tends to drop the false fronts with which he has been meeting life, and the more he tends to move in a direction which is forward.

When you are in psychological distress and someone really hears you without passing judgement on you, without trying to take responsibility for you, without trying to mold you, it feels damn good!

The paradigm of Western culture is that the essence of persons is dangerous; thus, they must be taught, guided and controlled by those with superior authority.

The only way to understand another culture is to assume the frame of reference of that culture.

Change threatens, and its possibility creates frightened, angry people. They are found in their purest essence on the extreme right, but in all of us there is some fear of process, of change.

Can I freely permit this staff member or my son or my daughter to become a separate person with ideas, purposes, and values which may not be identical with my own?

Each man must resolve within himself issues for which his society previously took full responsibility.

When I look at a sunset as I did the other evening, I don't find myself saying, "Soften the orange a little on the right hand corner, and put a bit more purple along the base, and use a little more pink in the cloud color." I don't do that. I don't try to control a sunset. I watch it with awe as it unfolds. I like myself best when I can appreciate my staff member, my son, my daughter, my grandchildren, in this same way. I believe this is a somewhat Oriental attitude; for me it is a most satisfying one.

So while I still hate to readjust my thinking, still hate to give up old ways of perceiving and conceptualizing, yet at some deeper level I have, to a considerable degree, come to realize that these painful reorganizations are what is known as learning,

The curious paradox is that when I accept myself just as I am, then I can change.

if you are willing to enter his private world and see the way life appears to him, without any attempt to make evaluative judgments, you run the risk of being changed yourself.

Once an experience is fully in awareness, fully accepted, then it can be coped with effectively, like any other clear reality.

The third facilitative aspect of the relationship is empathic understanding. This means that the therapist senses accurately the feelings and personal meanings that the client is experiencing and communicates this understanding to the client. When functioning best, the therapist is so much inside the private world of the other that he or she can clarify not only the meanings of which the client is aware but even those just below the level of awareness. This kind of sensitive, active listening is exceedingly rare in our lives. We think we listen, but very rarely do we listen with real understanding, true empathy. Yet listening, of this very special kind, is one of the most potent forces for change that I know.

I've always felt I had to do things because they were expected of me, or more important, to make people like me. The hell with it! I think from now on I'm going to just be me - rich or poor, good or bad, rational or irrational, logical or illogical, famous or infamous.

I am well aware that certain exercises, tasks setup by the facilitator, can practically force the group to more of a here-and-now communication or more of a feeling level. There are leaders who do these very skillfully, and with good effect at the time. However, I am enough of a scientist-clinician to make many casual follow-up inquiries, and I know that frequently the lasting result of such procedures is not nearly as satisfying as the immediate effect. At it's best it may lead to discipleship (which I happen not to like): "What a marvelous leader he is to have made me open up when I had no intention of doing it!" It can also lead to a rejection of the whole experience. "Why did I do those silly things he asked me to?" At worst, it can make the person feel that his private self has been in some way violated, and he will be careful never to expose himself to a group again. From my experience I know that if I attempt to push a group to a deeper level it is not, in the long run, going to work.

I would like to make it very plain that these are learnings which have significance for me. I do not know whether they would hold true for you. I have no desire to present them as a guide for anyone else. Yet I have found that when another person has been willing to tell me something of his inner directions this has been of value to me, if only in sharpening my realization that my directions are different.

Colossal rigidity, whether in dinosaurs or dictatorships, has a very poor record of evolutionary survival.

It was found in practice that when the examinations were conducted in a spirit which led up to conclusions which were bits of advice, often no action was taken; whereas by leaving it to spontaneity in the individual and to his own sense of responsibility, action is taken in the overwhelming majority of cases.

I am willing for the participant to commit or not commit himself to the group. If a person wishes to remain psychologically on the sidelines, he has my implicit permission to do so. The group itself may or may not be willing for him to remain in this stance but personally I am willing. One skeptical college administrator said that the main things he had learned was that he could withdraw from personal participation, be comfortable about it, and realize that he would not be coerced. To me, this seemed a valuable learning and one that would make it much more possible for him actually to participate at the next opportunity. Recent reports on his behavior, a full year later, suggest that he gained and changed from his seeming nonparticipation.

People are just as wonderful as sunsets if you let them be. When I look at a sunset, I don't find myself saying, "Soften the orange a bit on the right hand corner." I don't try to control a sunset. I watch with awe as it unfolds.

When a person realizes he has been deeply heard, his eyes moisten. I think in some real sense he is weeping for joy. It is as though he were saying, Thank God, somebody heard me. Someone knows what it's like to be me

There is no organised encounter group. There is simply a freedom of expression - of feelings and thoughts - on any personally relevant issue.

One of the most satisfying feelings I know - and also one of the most growth-promoting experiences for the other person - comes from my appreciating this individual in the same way that I appreciate a sunset. People are just as wonderful as sunsets if I can let them be. In fact, perhaps the reason we can truly appreciate a sunset is that we cannot control it.

It is the client who knows what hurts, what directions to go, what problems are crucial, what experiences have been deeply buried. It began to occur to me that unless I had a need to demonstrate my own cleverness and learning, I would do better to rely upon the client for the direction of movement in the process.

When I can relax, and be close to the transcendental core of me, then I may behave in strange and impulsive ways in the relationship, ways I cannot justify rationally, which have nothing to do with my thought processes. But these strange behaviors turn out to be right in some odd way. At these moments it seems that my inner spirit has reached out and touched the inner spirit of the other. Our relationship transcends itself and has become something larger.

There is no doubt that I am selective in my listening, hence "directive" if people wish to accuse me of this. I am centered in the group member who is speaking, and am unquestionably much less interested in the details of his quarrel with his wife, or of his difficulties on the job, or his disagreement with what has just been said, than in the meaning these experience have for him now and the feeling they arouse in him. It is to these meanings and feelings that I try to respond.

What I am is good enough if I would only be it openly.

I find it very satisfying when I can be real, when I can be close to whatever it is that is going on within me. I like it when I can listen to myself. To really know what I am experiencing in the moment is by no means an easy thing, but I feel somewhat encouraged because I think that over the years I have been improving at it.

When I have been listened to and when I have been heard, I am able to re-perceive my world in a new way and to go on. It is astonishing how elements that seem insoluble become soluble when someone listens, how confusions that seem irremediable turn into relatively clear flowing streams when one is heard. I have deeply appreciated the times that I have experienced this sensitive, empathic, concentrated listening.

Perhaps partly because of the troubling business of being struggled over, I have come to value highly the privilege of getting away, of being alone. It has seemed to me that my most fruitful periods of work are the times when I have been able to get completely away from what others think, from professional expectations and daily demands, and gain perspective on what I am doing.

To be with another in this [empathic] way means that for the time being, you lay aside your own views and values in order to enter another's world without prejudice. In some sense it means that you lay aside your self; this can only be done by persons who are secure enough in themselves that they know they will not get lost in what may turn out to be the strange or bizarre world of the other, and that they can comfortably return to their own world when they wish.
Perhaps this description makes clear that being empathic is a complex, demanding, and strong - yet subtle and gentle - way of being.

I hear the words, the thoughts, the feeling tones, the personal meaning, even the meaning that is below the conscious intent of the speaker. Sometimes too, in a message which superficially is not very important, I hear a deep human cry that lies buried and unknown far below the surface of the person.
So I have learned to ask myself, can I hear the sounds and sense the shape of this other person's inner world? Can I resonate to what he is saying so deeply that I sense the meanings he is afraid of, yet would like to communicate, as well as those he knows?

Time and again in my clients, I have seen simple people become significant and creative in their own spheres, as they have developed more trust of the processes going on within themselves, and have dared to feel their own feelings, live by values which they discover within, and express themselves in their own unique ways.

evaluation by others is not a guide for me. The judgments of others, while they are to be listened to, and taken into account for what they are, can never be a guide for me. This has been a hard thing to learn.

The question may well be raised, however, whether we could have a community or a society based on this hypothesis of multiple realities. Might not such a society be a completely individualistic anarchy? That is not my opinion. Suppose my grudging tolerance of your separate world view became a full acceptance of you and your right to have such a view. Suppose that instead of shutting out the realities of others as absurd or dangerous or heretical or stupid, I was willing to explore and learn about those realities? Suppose you were willing to do the same. What would be the social result? I think that our society would be based not on a blind commitment to a cause or creed or view of reality, but on a common commitment to each other as rightfully separate persons, with separate realities. The natural human tendency to care for another would no longer be "I care for you because you are the same as I," but, instead, "I prize and treasure you because you are different from me.

So, here we are, all of us poor bewildered darlings, wandering adrift in a universe too big and too complex for us, clasping and ricochetting off other people too different and too perplexing for us, and seeking to satisfy myriad, shifting, vague needs and desires, both mean and exalted. And sometimes we mesh. Don't we?
- Attributed to James Flynn, Ph.D.

True empathy is always free of any evaluative or diagnostic quality. This comes across to the recipient with some surprise. If I am not being judged, perhaps I am not so evil or abnormal as I have thought.