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and shared it with students for their benefit

What is the Person-Centred Approach?

The Person-Centred Approach developed from the work of the psychologist Dr. Carl
Rogers (1902 1987). He advanced an approach to psychotherapy and counselling
that, at the time (1940s 1960s), was considered extremely radical if not
revolutionary.
Originally described as non-directive, this therapy moved away from the idea that the
therapist was the expert and towards a theory that trusted the innate tendency
(known as the actualising tendency) of human beings to find fulfilment of their
personal potentials. An important part of this theory is that in a particular
psychological environment, the fulfilment of personal potentials includes sociability,
the need to be with other human beings and a desire to know and be known by other
people.
It also includes being open to experience, being trusting and trustworthy, being
curious about the world, being creative and compassionate.
The psychological environment described by Rogers was one where a person felt
free from threat, both physically and psychologically. This environment could be
achieved when being in a relationship with a person who was deeply understanding
(empathic), accepting (having unconditional positive regard) and genuine
(congruent).
Although initially developed as an approach to psychotherapy (eventually becoming
known as client/person-centred therapy/counselling), Rogers and his colleagues
came to believe that their ideas could be transferred to other areas where people
were in relationships. For example teaching, management, childcare, patient care,
conflict resolution.
Today there are many people who, although not working as psychotherapists and
counsellors, use the work of Rogers as guiding principles in their day-to-day work
and relationships.
At one level, Rogers' theory and work is very simple to describe. As many people
would attest, both those using the approach and those working as person-therapists/
counsellors, it can be very difficult to put into practice because the approach does not
use techniques but relies on the personal qualities of the therapist/person to build a
non-judgemental and empathic relationship.

BREAK DOWN OF PROPOSITIONS....

PROPOSITION 1:
HUMAN EXPERIENCES AT A CONSCIOUS AND UNCONSCIOUS LEVEL

 Every individual exist in a continually changing world of experience of which is the

centre (Grobler 2009:115)
This proposition is about the world that a group member is experiencing that keeps
on changing.
As the world keeps on changing, facilitator cannot know these experiences until he/
she is told by the member.
The facilitator must always respect and accept all members and allow them to
choose what they want if they change their mind.
He or she must understand that if a member or members changes their minds does
not mean that they dont know what they want, but understand that people keeps on
changing.

PROPOSITION 2:
PERCEPTIONS DIFFER
The organism reacts to the field as it is experienced and perceived. This perceptual
field is, for the individual, reality (Grobler 2009:116)
This proposition is about the differences between the members of the group.
The members of the group attach different meaning to the same experience
according to their values, thoughts and needs.
The members may want different topic to be discussed according to their needs
and how relevant they see that particular topic
The facilitator must not judge the differences between the members as wrong/right
or sides with any members but respect their values and perception.
The facilitator must always remember that members are unique and treat them as
unique individual with unique understanding of the same experience.

PROPOSITION 3:
GROUP WHOLENESS
The organism reacts as an organized whole to this phenomenal field (Grobler
2009:119)
This proposition is about the effect that each an individual brings among the group
members.
A group is a group because of its members, therefore each part that every member
is acting is important and helpful to other members as a whole
The group members are always working together and thinking about other
members as a whole.
The members are using the definition of us rather than me.
In Xitsonga we say tamatisi rinwe ri borisa hinkwawo meaning that if one part of
something is not operating well, its affect the whole process. An injury for one is an

injury for all.

The facilitator must understand the members of the group for instance when
fighting for each other or celebrating the good thing than by one of their members.

PROPOSITION 4:
SELF DETERMINATION
The organism has one basic tendency and striving to actualize, maintains and
enhance the experiencing organism (Grobler 2009:122)
This proposition is about the choices that are made by the group members.
Each member of the group is determined to choose what he/she think are best
according to his/her needs.
The choices that made by the member is always the ones to maintain the self of the
member. In other words they choose to do something to improve and maintain the
self.
Members make choices that will enhance their goal without being threatened by the
pain and suffering that relates to that choice.
The facilitator must not choose for the member even if he/she thinks is the best
thing for the member. He/she must respect and accept the decision of the members.

PROPOSITION 5:
NEEDS AND BEHAVIOUR
Behaviour is basically the goal-directed attempt of the organism to satisfy its needs
as experienced in the field as perceived (Grobler 2009:118)
This proposition is about the behaviour of the members that are accompanied by
their needs.
Members of the group have different perception on how to meet their needs. For
example, others may sing as their way to convey their needs.
The facilitator must expect different behaviour when members are in need for
something. He/she must accept and understand the behaviour without judging and
calming the members.
In Xitsonga we say nwana la nga rileku u fela dzobyweni meaning that for a child
to be heard, he/she must act to communicate his/her needs to be fulfilled.

PROPOSITION 6:
EMOTIONS/FEELINGS
Emotion accompanies and in general facilitates such goal-directed behaviour, the
kind of emotion being related to the seeking versus the consummator aspects of the
behaviour, and the intensity of the emotion being related to the perceived

significance of the behaviour for the maintenance and enhancement of the organism
(Grobler 2009:119)
The world that members are experiencing is accompanied by the feelings.
These emotions are normally seen after the outcome of any experience irrespective
of good or bad.
These emotions are communicated by the members verbally and non-verbally. It
can be seen by looking at the facial expression.
The facilitator must understand and accept the behaviour of the members. He/she
must not try to calm them or tell them how to react.

PROPOSITION 8:
THE SELF OR IDENTITY OF EACH MEMBER AS A PERSON
A portion of the total perceptual field gradually becomes differentiated as the self
(Grobler 2009:112)
This proposition is about the members who has been grouped together to form one
theme.
Within the theme, we still identify members as individual and self. In other words,
the members of the group remain themselves even if they are connected with other
members as a group.
The facilitator must treat members as unique rather than generalizing because
members are still different even if they are in the same group.

PROPOSITION 7:
FRAME OF REFERENCE
The best vantage point for understanding behaviour is from the internal frame of
reference of the individual (Grobler 2009:123)
To fix the engine of the car properly we have to take it to the expert. Therefore to
know the behaviour of the members, we have to hear it from them. For instance if the
Jeep Grand Cheerokees engine has to be fixed we must take it to Jeep.
Each an every member of the group has his/her own experiences which defers from
other members of the group.
The facilitator must listen to the members of the group and hear their perceptions,
needs, emotions, behaviour, values and take it from them.
It doesnt matter how the facilitator perceive the members, he/she has to listen to
their reality and respect it without putting his/her ideas about that particular member.
Many people might think that they know other people better and tempted to talk on
their behalf. The facilitator has to listen, understand and take what comes from a
member as a self.

PROPOSITION 9:
THE SELF AND THE SIGNIFICANT OTHERS
People do not live in isolation. They are always interacting with other people, from
before birth until death (Grobler 2009:120).
This proposition is about the title that members gain because of the other members
that they are interacting with.
In Xitsonga we say munhu I munhu hi vanwani vanhu meaning that we are what
we are because of other people that are next to us.
The facilitator is a facilitator because of the members that he/she is interacting with.
The presence of the member in the group gives the position to other members in
the same group/community which need to be acknowledged.
The position gained by the members is affected when they are no longer interacting
with other people.

PROPOSITION 10:
VALUES
The values attached to experiences, and the values that are a part of the selfstructure, in some instances are values experienced directly by the organism, and in
some instances are values or taken over from others, but perceived in distorted
fashion as if they have been experienced directly (Grobler 2009:121).
This proposition is about the beliefs that guide the person to in a manner different
from other people that are maybe far from him.
The members had adopted a kind of behaviour from other people and live by it as if
it was their own idea.
In Xitsonga we say ku tlula ka mhala ku latela nwana wa le ndzeni which means
that children do exactly what their parents do.
The facilitator must be able to lay aside his/her beliefs when working with the
members and accept them even if they have different values and perception, respect
them without judging them.

PROPOSITION 11 [A AND B]:

CONSCIOUS EXPERIENCES ARE THOSE THAT FIT WITH THE SELF
As experiences occur in the life of the individual, they are either [a] symbolized,
perceived and organized into some relationship to the self-structure (Grobler
2009:116).
This proposition is about the experiences that members feel that they are in line
with the self and because they are aware of, they talk about it without any trouble.
They also ignore that they find irrelevant. In other words they weigh the experiences

and consider the important ones to talk about it.

However the experiences that will be considered the important will be the ones that
fit or correspond with the definition of the self.
The facilitator need to be aware of the symbolized self of the members as a whole,
listen to them and check with them what is happening and what need to be done.

PROPOSITION 11 [C AND D]:

DEALING WITH THE EXPERIENCES AT AN UNCONSCIOUS LEVEL
As experiences occur in the individual, they are either [c] denied symbolization [d]
given a distorted symbolization because the experience is inconsistent with the
structure of the self (Grobler 2009:142).
This proposition is about the experiences that threaten the self, which is always
denied or distorted by the member.
If the member has behaves in the manner that threaten the self, he/she will deny or
distort that behaviour by also justifying his/her behaviour.
The facilitator must understand that if members deny their experiences, they are
not liars, but trying to protect their selves from being labeled as something that they
dont perceive themselves as.
The facilitator must not in any circumstances try to judge the members but
understand how they see their self and how that experience had threaten the self.
A member MAYBE accused of hate crime because of singing the song duvula I
bunu meaning shoot the Boer. He is distorting his behaviour by saying that it is the
freedom song not a hate speech because the experience is threatening the member
as a good leader (which fit with the self).

PROPOSITION 12:
BEHAVIOUR THAT FITS WITH THE SELF
Most of the ways of behaving that are adopted by the organism are those that are
consistent with the concept of the self (Grobler 2009).
This proposition is about the behaviour that a member is displacing, being real to
the own self-image.
Members avoid the behaviour that does not fit with their own definition of the self
and do what will maintain their self-image.
The members of the focus on their identity (Values) even if they are in the group to
keep their definition of the self.
The facilitator must not force the members to do something that they are not feeling
comfortable or are not in line of the values of the member. He/she need to
understand the member and accept him/her without telling what to do or forcing the
member to do something.

PROPOSITION 13:
BEHAVIOUR AND UNCONSCIOUS EXPERIENCES
Behaviour may, in some instances, be brought about by organic experiences and
needs that have not been symbolized. Such behaviour may be inconsistent with the
structure of the self, but in such instances, the behaviour is not owned by the
individual (Grobler 2009:143).
This proposition is about the behaviour of the members that is motivated by
unconscious experiences that threaten the self.
This proposition differs from proposition 12 in such a way that here, the member is
aware of the behaviour that does not fit with self but found himself/herself behaving in
such a manner. However the member denies the behaviour.
The facilitator must understand that if the member denies the behaviour is not a liar
or trying to manipulate. He/she must not try to judge or confront the member of the
denial of the behaviour. Example a pastor who abuses alcohol because his marriage
isnt going well is influenced by unconscious experiences such as losing his wife, the
children and the status of being marriage.

PROPOSITION 14:
PSYCHOLOGICAL TENSION
Psychological maladjustment exists when the organism denies to awareness
significant sensory and visceral experiences, which consequently are not symbolized
and organized into the self-structure. When this situation exists, there is a basic or
potential psychological tension (Grobler 2009:143)
This proposition is about the stress arising from an imbalance between the self and
the members experiences.
This is the inner struggle that occur when a member is experiencing negative
feeling towards the self-image.
The member experiences this psychological tension if he/she fails to accept the
experiential world or thinks that he/she does not deserve to experience the current
world.
The facilitator must accept any and all behaviour of all the members, especially
those indicating stress and tension.

PROPOSITION 15:
RECONSTRUCTION OF SELF
Psychological adjustment exists when the concept of the self is such that all the
sensory and visceral experiences of the organism are, or may be assimilated on

symbolic level into a consistent relationship with the concept of the self (Grobler
2009:155)
This proposition is about the outcome of the facilitation process.
The members of the group accept that they are not coping with their experience
and decide to participate in the facilitation process.
In the process, members come to realize that they can do something new about
their self. In other words they adjust their behaviour from one point to another.
Members are forgetting about their past and start to do things in new ways. In other
words after therapy they are able to cope with their experience.
The role of the facilitator is to simplify and make the process easier for the member.

PROPOSITION 16:
DEFENCE OF SELF
Any experience that that is inconsistent with the organism or structure of self will be
perceived as a threat, and the more rigidly that self-structure is organized to maintain
itself (Grobler 2009:145)
This proposition is about the manner in which the members behave in other to
protect or defend themselves from the threatening experiences.
As members are unique, the experiences that threaten them are also unique
according to their values and perception.
If members are threatened by these experiences, they create a way to defend
themselves from the threatening experience.
The facilitator must understand the behaviour of the members if they are behaving
in a manner of defending themselves without giving a prescription of defending
behaviour.

PROPOSITION 17:
CREATING A SAFE SPACE
Under certain conditions, involving primarily complete absence any threat to the
self-structure, experiences that are inconsistent with it may be perceived, and
examined. And the structure of the self revised to assimilate and include such
experiences (Grobler 2009:111).
This proposition is about the behaviour that needs to be displayed by the facilitator
that creates a safe space for the members.
The facilitator must demonstrate all the professional values of the person-centered
approach in order to have a good relationship with the members.
He/she must understand and accept them as unique members.
The facilitator must also create a warm space for example by smiling,
communicating with a friendly voice, hugging a crying member etc, which will make
the members to feel free.

 If the members feel that they are understood, accepted and respected, they will feel
free to express themselves and being in the process.
Good relationship with the members is the key of positive outcome in the facilitation
process.

PROPOSITION 18:
ACCEPTANCE OF SELF AND OTHERS
When individual perceives and accepts into one consistent and integrated system
all his sensory and visceral experiences, then he is necessarily more understanding
of others and is more accepting of others as separate individuals (Grobler 2009:159)
This proposition is about accepting each other as different and unique individuals in
the group and outside the group. It is about appreciating what a member wants to do
without looking at his/her situation and judging.
The members understand themselves and the differences between them and other
people and accept each other the way they without feeling any threat when they are
together.
PROPOSITION 19:
DEVELOPING YOUR OWN VALUING PROCESS
As the individual perceives and accepts into his self-structure more of his organic
experiences, he finds that he is replacing his present value system-based so largely
upon introjections that have been distortedly symbolized-with a continuing valuing
process (Mohapi 2006:66)
This proposition is about a member analyzing his/her present values that are taken
from other people and developing his/her own values according to his/her
understanding
This is the final stage of the facilitation where members get to know themselves fully
and develop their own value systems that differ from others without being threatened.
The facilitator must not choose the values for the members but respect them
without judging.