Immigrant Experience From the Psychological Perspective Jung Jungian Art A995

Psychology
Vol.10 No.08(2019), Article ID:93327,21 pages
x.4236/psych.2019.108071

The Process of Cocky-Realization—From the Humanist Psychology Perspective

Marinela Rusu

ICES "Gh. Zane", Romanaian Academy Branch of Iași, Iași, Romania

Copyright © 2019 by author(s) and Scientific Research Publishing Inc.

This piece of work is licensed under the Creative Commons Attribution International License (CC Past 4.0).

http://creativecommons.org/licenses/by/4.0/

Received: May 21, 2019; Accepted: June 25, 2019; Published: June 28, 2019

ABSTRACT

Humanistic psychology has provided a series of fundamental theories nigh human personality and its development. Prominent representatives such as A. Maslow, C. Rogers or R. Assagiolli, forth with the psychoanalyst C. Thousand. Jung, accept divers the basic concepts that help usa today to better understand the private evolutionary path from intuitive thinking structures and primary grouping integration, to elements of metacognition, creativity and integration into gild through high moral values. Cocky-realization is a circuitous process that needs to be addressed from a number of perspectives, to provide a more complex and true pic of how individual development takes place. The newspaper aims to identify the role of family unit, interpersonal relationships, to understand which are the functions of noesis and emotional experiences during evolution and actualization of individual'due south own potential. Achieving self-realization involves going through some stages, overcoming diverse difficulties and, in a higher place all, practicing self-regulation over private emotions and behaviors. Education besides provides the logical-scientific basis of going across the stages of cocky-realization, it provides insight and understanding, simply it too means overcoming the theoretical boundaries, through personal involvement in actions that reflect moral and humanistic values. Positive and active approaches are ways that lead to cocky-realization.

Keywords:

Self-Realization, Self-Actualization, Personality, Moral Values, Motivation

ane. Introduction

Making an insight into the series of theories that discuss about personality fulfillment, we have taken into account the most important personality traits and have consistently referred to the moral values and social commitment of the individual. As a psycho-social being, homo succeeds in getting to know himself and others, to build an ideal of life only by interacting with others and only past reference to the social-moral values specific to the historical times in which he/she lives. Humanistic psychology has provided a series of central theories about human personality and its evolution. Prominent representatives such equally A. Maslow, C. Rogers or R. Assagiolli, along with the psychoanalyst C. G. Jung, take defined the basic concepts that assist us today to better understand the individual evolutionary path from intuitive thinking structures and primary group integration, to elements of metacognition, inventiveness and integration into society through loftier moral values. Cocky-realization is a complex process that needs to be addressed from a number of perspectives, to provide a more complex and true flick of how individual evolution takes place.

The motivation of this research of a theoretical and conceptual nature is provided by the electric current need for personality development in accordance with its own tendencies and abilities. Today's society, due to its vast complexity, does non want an individual evolution that only pursues the requirements and standards of society, but wants the fulfillment or accomplishment of each individual's potential in the direction he/she can and wishes.

The methods used in this investigation include analysis, comparison and synthesis. Besides, some analogies and generalizations are made in presenting and analyzing the theories and their fundamental concepts.

Thus, we volition clarify Maslow, Rogers and Jung'southward humanist and psychoanalytic approaches, followed by the assay of Assagioli'south psychosynthesis theory, terminal this overview with the spiritualist theory of Ken Wilber, calling for a superior, transcendental dimension, in explaining the self-realization of the individual. Each of the described theories is accompanied by a critical, final approach.

2. The Process of Individualization in Carl Grand. Jung's Theory

1) Self-Realization. Although at the beginning of his career Jung (1875-1961) embraced the concepts of psychoanalysis and important ideas of Freud (1933, 1937), however, he subsequently considered that some of them are not truthful and cannot explain the frail mechanisms of psychic performance. Thus, Jung did not agree with Freud that religion was a neurosis, a return to childhood fears that had to exist left aside as a sign of the development of adult life. Jung considers religion to be psychologically necessary for mental well-being, especially in the second half of life, but as well to achieve social cohesion. He rejected the Freudian thesis, which claims that neurosis is a event of sexual conflicts and repressed aggressive tendencies, and said: "A psychoneurosis must ultimately exist understood as the suffering of a soul who has not discovered withal its meaning" (Jung, 2016: p. 199) .

Jung is the 1 who introduced the term "cocky-realization," which was later taken over and analyzed by the humanistic psychological movement. This was one of the nearly of import concepts in the systems of Abraham Maslow and Carl Rogers. Jung spoke about individuation as a trend of the evolution of personality towards a coherent and integrated ensemble. The idea of accumulation and lifelong personality evolution was an unprecedented approach to psychological theories of the concluding century. Even a very onetime person, Jung said, could have surprising and useful insights if he were willing to look deep within. This was a new, modern approach to personality.

two) Individuation. One of the essential elements in the Jungian theory, individuation, at the aforementioned time gives pregnant, purpose and police force, and can be considered another kind of "getting out of concealment" (Jung, 2011: p. 89) , a disclosure of the self. This is considering the individuation that C. G. Jung called the "central concept" of his psychology, although it is an unconscious process, refers to a widening of the sphere of consciousness and conscious psychic life. This ways differentiating and condign of the individual, otherwise than prescribe the commonage norms; as Jung said, "to become an individual beingness, to the extent that, by individuality, we empathise our well-nigh intimate, ultimate and incomparable uniqueness, means to go our own self" (Jaffe, 1996: p. 408) . Jung believes that this procedure is not only nigh psychic life because information technology is manifested in all living organisms. Thus, he states explicitly: "Individuality is the expression of that biological process—simple or complicated, as is the case—by which every living matter becomes what was destined to be from the starting time" (Jung, 2011: p. 73) . Nosotros have to do with a long and difficult process through which each "becomes himself". Thus, an unconscious and timeless integration of the self takes place in the conscious personality related to the present world we live in (Rusu, 2001, 2003a) .

The stages of the individuation procedure become through both unconscious and conscious level, as it is axiomatic from Jung'southward statement: if information technology "unfolds unconsciously, as information technology has ever done, it does non mean no more than the transformation of an acorn into an oak… and of a child into an adult. But if the process of individualization is conscious, the conscious must be confronted with the unconscious for this purpose, and a balance must be found betwixt opposites" (Jung, 1994: p. 306) . Information technology then continues to farther deepen the differences betwixt the two ways of realizing individualization: "The difference betwixt the process of natural individuation, which unfolds unconsciously, and the consciousness one is huge. In the commencement instance, consciousness does non intervene anywhere, therefore, the stop remains as obscure equally the first. In the second case, on the opposite, there is so much obscurity in the light that the consciousness gains inevitably, in breadth and understanding. The confrontation between the conscious and the unconscious must baby-sit, every bit the calorie-free that shines in the darkness, and non simply to perceive and empathise the darkness, just to understand the darkness itself" (Jung, 1994: p. 292) . By balancing contradictions also equally agreement shadows, Jung states, in fact, the need to complement the contradictions existing within us, which must be transformed into a coexistence of the opposites.

iii) Sacred Psychology. Introducing the idea of the soul and the importance of meaning as a disquisitional factor in overcoming psychological stress, Jung recontextualized psychology as a sacred psychology and promoted a religious attitude, a human relationship with God, and the cultivation of a spiritual life essential to a healthy personal evolution. We must annotation, however, that on many occasions Jung insisted that he does non speak of God every bit an accented being, since it is not accessible to our knowledge but affirms the experience and the psychodynamic epitome of the divine, and recalls how information technology was expressed by people in unlike cultural symbols and images. Jung is non a theologian. He points out that human beings have this unique power to formulate positive and/or negative images of an absolute creator. Jung (2016: p. 214) believes that the essence of psychic nature is a kind of disposition for this creator, while a religious attitude tin can be reflected either in devotion to a traditional god, or in patriotism, or in the fervor for a football game team, or in pursuit of its success in whatsoever other class that ordinates people's lives and gives them meaning and purpose.

four) Archetypes. It is important to emphasize that the self is the integration and improvement of personality resulting from a continuous process of development that Jung calls individuation or the inherent unity of human with its own nature (Brinich & Shelley, 2002) . Individuation as a developmental process involves the differentiation and integration of such personality components as: the ego (the organizer of the conscious mind), the shadow (the unconscious attribute of the individual), the persona (the social mask adopted in response to the requirements of the environment) and the animus/anima (the male and female contradictions of the person). Past exercising the psychological functions of thinking, feeling and intuition, they gradually pass under the conscious control of the self, which constitutes the new, recent ego, so that the person attains self-realization, thus condign an private who feels the psychic fulfillment. Jung tin be chosen a precursor of transpersonal psychology as he confers the primordial role of the spirit in human deportment and brings the soul and the spirit to the counseling room, offering invaluable concepts and techniques for the psychological work. The need for individuation, this genuine "evolutionary process of personality," is viewed past Jung every bit introspection, which it regards as "self-focusing" and which, far from subduing it, regards it every bit an integrative, unifying process: "Introspection or the need for individualization—which is the same thing—gathers what is scattered and multiple, elevating them to the original form of the One, the primordial man. Through this separate being, the Ego category is abolished, the circle of consciousness is widened and, through the awareness of paradoxes, the sources of disharmonize are exhausted" (Jung, 1994: pp. 167-168) .

v) Stages of individuation. This essential, but long, permanent and endless procedure that is the individuation, that crosses our life from the beginning to the end, is completed in ii major stages; the beginning ends in mid-life (30 - 40 years), and the second in one-time historic period. The commencement stage is defined by the adaptation of homo to the external environment, accompanied by the establishment and maintenance of personal relationships in a broad social framework every bit well as past the development of an appropriate Persona. Personality is the external attitude, the outer character, "a functional complex consisting of means of adaptation, merely which does non identify with individuality". "This functional complex refers exclusively to the relationship with objects" (Jung, 2016: p. 515) .

6) Witting and Unconscious. Once the Self is the key classic, it means that the process of realizing the Self will have to be directed archetypally. The self, therefore, has a double role in this procedure: on the ane paw, information technology is the initiator of the process, on the other, is the goal information technology is aiming for. It becomes both process and finality, the way and the truth that comes to its cease. From this perspective, individuation can be seen as a process by which homo discovers and attains divinity from himself, becomes the "image and likeness of God". This does not happen without much suffering, reflection, conclusion, but supposed efforts, when successful, are fully rewarded by the end result: reaching the joy of living by reaching unity/totality with the Cocky. If we were to expect at the process of individuation through the metaphor of the journey, for example, where the journey itself is more exciting and thrilling, more satisfying and joyful than the bespeak of arrival, and so it means that the essence of individuation is "the journey" itself, the process of self-realization of the private. Individuation is a continuous process of evolution, accumulation and resignation of pregnant throughout life, a creative process: to the extent that we integrate and take the unconscious part of us, nosotros become more than authentic, remodeling ourselves, and that brings u.s. closer to perfection. The permanent confrontation betwixt conscious and unconscious in the form of a continuous dialogue in which their contents are unified in symbols, leads to individuation. Practically, the symbol of the Self can be anything and anyone, from Christ to Buddha, from a circle to a square. Carl Jung stated: "The witting and the unconscious practise non make a whole if they repress and complain each other. If they have to fight each other, and then at least it should be a right fight and each side should have the same rights. Both are aspects of life. Conscience should defend reason and the possibility of self-protection, and the chaotic life of the unconscious should be able to follow its own path, as long as we can endure it. It means open struggle and open up collaboration at the same fourth dimension. This is how it seems people's life should look. It's the old hammer and the anvil game. The iron that suffers betwixt the two is polished and becomes an indestructible whole, namely an 'private'. That's about the individuation process. As the name indicates, it is a procedure or a evolution that comes from the conflict of the two basic soul realities." (Jung, 2012) . Returning to oneself is a circuitous process that will exist accomplished non only through introspection but besides through instruction, past taking over and agreement spiritual and moral values in the history of mankind.

Synthesizing we can say that for Jung's psychoanalytic theory, self-realization is the event of confronting the contents of the conscious and unconscious level of the individual. This is the merely way to motility from child to developed phase. A characteristic feature of this approach is the introduction of the soul idea and the re-contextualization of psychology (sacred psychology). Self-realization, claims Jung is a developmental process that involves the differentiation and integration of such personality components as: ego, shadow, persona and animus/anima. Individuation is a continuous process of accumulation and resignation of meaning throughout life, a creative procedure. To the extent that we integrate and have the unconscious as a part of us, we become more authentic, remodeling ourselves, being closer to perfection.

3. Abraham Maslow—Motivation and Self-Actualization

If Jung appealed to the levels of consciousness, showing the importance of its abisal dimensions in the procedure of thought and creation, Maslow, in particular, brings into discussion the role of sensation and the will to become a fully-actualized existence.

ane) Pyramid of Needs. Acquisitioning the term of self-actualization from Jung's theory, Abraham Maslow (1908-1970) integrates it into a circuitous theory of individual development. The known pyramid of needs, which presents the psycho-physiological causes of private evolution, includes as a corollary, the phase of self-actualization, of personal perfection. By explaining a dialectic that exists between the unconscious/conscious levels, Maslow actually gets to say that the level of awareness of the ego represents the entry into the college category of B needs (meta needs). Once we accomplish this level, we can say that the self-actualization process really starts. But what are the meta needs and how do they help u.s.a. in self-realization?

2) Meta-Needs. Starting from the premise that the motivation of good for you people with exceptional achievements is at to the lowest degree equally interesting and valuable as that of people with mental disorders, Maslow has been concerned about understanding how these people go intrinsically motivated in their work, enrolling in an ascending spiral of self-improvement. Cocky-actualization is a growth motivation that is found inside each individual, a need to develop his own psychic potential, of the torso itself (Maslow, 1993: p. 289) . His study included eminent people from different areas of his contemporary social life, who accepted to participate in the research, subject to confidentiality, historical figures with extensive biographical data, cases studied by other psychologists. The common factor of all these personalities is of a motivational nature: all those subjects were blithe past needs that Maslow will call them meta needs (or B needs, Maslow: 1970, p. 19 ), which are a special class of motivation. "Individuals who become self-actualizing (becoming more mature, more than plenary man) by definition have passably satisfied their basic needs and are now motivated in superior ways, which can be called meta-motivation" (Maslow, 1970: p. 20) . Broadly speaking, Maslow differentiates two categories of motivational forces:

· D-needs (deficiency needs)—needs induced by a arrears—when unsatisfaction produces tension, and satisfaction produces tension reduction (they have a homeostatic role);

· B-needs (needs)—needs to become/abound—where satisfaction generates new tensions, thus propelling the being into an ascending process of self-improvement, a process that results in outstanding social or professional achievements.

This differentiation is maintained at the level of knowledge (B-cognition and D-cognition) and extends to the functioning of the whole personality (affectivity, activeness). The psychology of personality, as he proposes, is a psychology of condign (Existence Psychology, Maslow, 1968 ). The failure of achieving the meta-needs produces a meta-pathology that is different from the disturbances which accompany the pathology associated with deprivation in the example of blazon D needs. Meta-needs are present in people whose lives accept been marked by peak experiences, through which these individuals have achieved the integrity of the self, the sense of identity and personal completeness. From the gear up of meta-needs identified—B-values, some of a greater of import are revealed: truth, kindness, beauty, transcendence, justice, wealth/multiplicity, perfection, uniqueness, vivacity, etc.

iii) Growth or Stagnation. Self-appearing means courage, effort, take a chance-taking, and sometimes suffering. Many people are afraid to risk, because every action in the direction of alter can be successful or failing. Human is ambivalent to his success or that of others: "…We certainly love and admire any person who embodies the values of truth, kindness, beauty, righteousness, perfection, and ultimately, success. And nevertheless, these people make us feel embarrassed, anxious, confused, peradventure a little jealous and envious, a little bit inferior and left-handed. They brand u.s. lose our aplomb, self-mastery and self-esteem" (Maslow, 1993: p. 72) .

An interesting concept described in Maslow'due south humanistic theory is the Iona complex. Every private is at a sure moment in life, in front of a option between growth and stagnation. First-time employment is risky and people who have non acquired the motivation, courage and the ability to accept risks during their training will choose the fashion of stagnation (they will never go out of the belly of the whale). If nosotros plan goals that are below our potential, we risk being unhappy and tense for the balance of our lives just because we have escaped from the trajectory of personal fulfillment (Maslow, 1970: p. 32) .

four) Multiple Motivations of Beliefs. These needs should be understood not to be exclusive or unique to certain types of behavior. An example can be constitute in any behavior that appears to exist physiologically motivated, such as food, sexual play, or the similar. Clinical psychologists have long found that any behavior can exist a means by which unlike determinants are manifested. Most of our behavior has a multiple motivation. The need to eat may be partly due to filling the stomach and partly for reasons of condolement and improvement of other needs. It is possible to make love non only for pure sexual release, but also to convince someone of our masculinity/femininity, or to make a conquest, to experience strong or to proceeds more amore or prophylactic. Analyzing a single act of an individual we tin see in information technology the expression of his physiological needs, safety, honey, self-appearing needs. This contrasts with the more naive thought of psychology of traits, where a feature or reason represents a certain type of act (for instance, an aggressive act is the result of an aggression trait).

5) The Need for Dearest. If both physiological and safety needs are well-satisfied, so the needs of dearest, amore and belonging and the whole wheel already described will be repeated having this new center (Maslow, 1993: p. 381) . At present, the person will feel—stronger than always—the absenteeism of friends or a lover, a wife or the absenteeism of children. He/she volition fail strict physiological needs in favor of melancholia relations with people in full general, that is, for a place in his group, and will strive with keen intensity to attain this goal. He/she will want to go such a place more than than annihilation else in the world. In our order, alleviating these needs is the about common nucleus in more severe maladaptation and psychopathology. Love and affection, also as their possible expression in sexuality, are generally viewed with ambiguity and are usually accompanied by many restrictions and inhibitions. In essence, all theoreticians of psychopathology have emphasized that the improvement of the demand for love is essential in the image of individual inadequacy. Therefore, many clinical trials have been done on this need and we know more most it than any of the other needs (Maslow, 1968: p. 112) . In this analysis, honey is not synonymous with sex. Sex can exist studied equally a purely physiological necessity. Regular sexual behavior is multidimensional, that is, determined non merely by sexual needs, but also by other needs, including the needs of beloved and affection. It should not exist neglected that the need for love implies both giving and receiving love.

half dozen) The Need to Be Respected. All the people in our society (with some pathological exceptions) accept the need or the want for a stable, solid (usually) self-required assessment to proceeds cocky-esteem and respect from others. Through self-esteem, we understand the capacity and existent respect for others. These needs tin be classified into two subsidiary sets: the desire for ability, achievement, suitability, trust in the world, independence and freedom. Secondly, nosotros have what nosotros may call the desire for reputation or prestige (defining it as respect or appreciation by other people), recognition, attention, importance or appreciation (Maslow, 1970: p. 33) . These needs were relatively underlined by Alfred Adler (1938) and his followers and were relatively neglected by Freud and psychoanalysts. More and more than today, they are considered to exist of central importance. "Satisfaction of cocky-esteem need leads to feelings of self-confidence, worth, strength, ability and adequacy of being useful and necessary in the world. But the thwarting of these needs produces feelings of inferiority, of weakness and of helplessness. These feelings in plough give ascent to either basic discouragement or else compensatory or neurotic trends. An appreciation of the necessity of basic cocky-confidence and the understanding of how helpless people are without it, can be easily gained from a study of severe traumatic neurosis" (1970: p. 21).

7) The Need for Self-Actualization. Fifty-fifty if all these needs are met, nosotros can still often (if not always) expect new discontent and feet to develop shortly, if the private does non do what is right. A musician has to make music, an artist has to pigment, a poet must write, if he wants to exist, finally, happy. What a man tin be, it must exist. This demand can be called self-actualization. This term, originally conceived by Kurt Goldstein (quoted past Washburn, 1994: p. 54 ), is used in a much more than specific and limited manner. Information technology refers to the want for self-fulfillment, namely the tendency to become everything that someone is capable of becoming. The specific form of these needs will be very different from person to person. In ane case, it may take the form of the desire to exist an platonic mother, for another person it tin be expressed in athletic performances, and for another may be expressed in making photos or inventions. The articulate emergence of these needs, Maslow believes, is based on the prior satisfaction of physiological, safety, love and esteem needs. Such an affirmation is a partial solution to the general problems of curiosity, the search for knowledge, truth and wisdom, and the ever more persistent need to solve the cosmic mysteries.

8) Relative Satisfaction. What nosotros have previously presented may create the impression that bones needs respect a certain logical, "wise" order in their fulfillment. We take stated that "if a need is satisfied, and then another appears" (Maslow, 1970: p. 24) . The false impression is that a necessity must be satisfied 100% before the next need arises. In fact, most members of our gild who are normal are partially satisfied in all their basic needs and partly unsatisfied in all basic needs at the same time. A more than realistic clarification of the hierarchy would be in terms of lowering satisfaction rates as nosotros ascend higher in the hierarchy. We could exemplify through an average model of satisfaction: probably 85% of its physiological needs, 70% in its safety needs, 50% in its dearest needs, 40% in its cocky-esteem needs and ten% in its needs of self-actualization (Maslow, 1970: p. 30) .

The normal person is animated by meta-needs—B-values—and is characterized by performance at the highest level of his/her potential. This kind of functioning is the sign of mental health. The psychological pathology is given by limiting and distorting the satisfaction of these needs of condign (B-values). If we define the normal person as being adapted, in terms of the plenary development of his capacities, nosotros practice so by reference to an platonic human who, in fact, is the natural and healthy man. Ultimately, the normal person is the mature personality, who is self-actualized.

In conclusion, we can say that Maslow's theory brings into the centre of self-realization process (which he calls cocky-actualization) the concept of the enkindling consciousness, the awareness of the ego that makes the transition to the needs of beingness (Beta needs)—which include the moral values: truth, kindness, beauty, transcendence, justice, wealth/multiplicity, perfection, uniqueness, vivacity, etc. Starting from these ideas, current psychology is increasingly focusing on career success (Dai & Song, 2016) , as an coordinating motivation to self-realization. Besides, Jim Meade (2000) suggested that career success is the effect of personal experience and could exist seen as personal experience and the accumulation of real or perceived accomplishments, so that career success involves subjective career successes and objective career successes (Hosseinkhanzadeh & Taher, 2013) .

At the same time "parent'due south didactics, home stability, economic issues, cultural interests, dwelling relationships, and cultural community opportunities are factors that determine the quantity and quality of the information received by the child, producing learning" (Lanz, Fernández, Fernández, & Valdez, 2017: p. 281) . Information technology is important to empathise the relationship between parental education and children bookish performance, as the results evidence that parents with professional degree and postgraduate take children with good academic performance, compared with the parents with lower form studies (Lanz et al., 2017: p. 283) .

Cocky-appearing to be fulfilled implies courage, effort, chance-taking, and sometimes suffering, frustration and isolation. Self-appearing is a growth motivation that is establish within each individual, a need to develop his own psychic potential. The needs to grow—bring a satisfaction that generates new tensions, thus propelling the being into an ascending process of self-improvement, a procedure that results in outstanding social or professional achievements.

Two other primal-concepts of this theory are: the multiple motivation of most of our behavior and the relative satisfaction of our of import needs.

4. Carl Rogers Humanistic Psychology

While Maslow emphasizes the idea of effort in self-actualization, Rogers quotes this procedure as a natural tendency in nature, which but acquires a specific characteristic in the case of homo.

1) Actualization, states C. Rogers (1902-1987), is a biological phenomenon, simply information technology becomes an active tendency towards self-appearing in human beings. The general trend towards self-actualization is the inherent contribution of the body in the development of all its capacities for maintaining or improving it. This constructive biological trend, the but postulated by C. Rogers (2008, 2012) , is the central source of energy in the human body. The appearing trend is expressed in a wide range of behaviors in response to a wide diverseness of needs. It has four significant features:

· is an organic, natural, innate predisposition.

· is an active procedure of initiating, exploring, producing change in the environment, playing and fifty-fifty creating (to run across human being needs).

· it is straight and guides every form of life towards growth, cocky-regulation, fulfillment, reproduction, and independence from external control.

· it is selective—which ways that non all the potentials of an organism develop with necessity.

2) Cocky-Appearing. Rogers has postulated that the human tendency is naturally directed towards self-actualization. The tendency toward self-actualization is the whole process through which the individual achieves his potential, to become a fully performance person. What is actualized is the expression of the self-fulfillment of the human body—specific tendency to exist what only what it tin can be. The tendency of self-actualization is always towards a "better life". Rogers has associated the process of cocky-actualization with the stimulation of functioning in iii areas:

· first of all, self-realization requires an increased openness to a diversity of experiences.

· secondly, cocky-actualized people participate in every moment in their lives, live in full. All life experience is now without preconceptions.

· third, people give confidence to their own body, to what they feel and perceive. They trust the freedom of conclusion, inventiveness, etc.

3) The Importance of Self (Ego). The concept of self-actualization suggests the central role of the ego in Rogers'south theory. The existence of the self seems to be conspicuously implicated in our daily language: I am in love; these books are mine etc. In short, the importance of cocky is one that distinguishes humanist psychology from other currents. Rogers distinguishes the actual self from the ideal cocky. The nowadays ego includes our perceptions of how nosotros are at present. The ideal self is everything we imagine, we promise and wish to be.

4) Personality. Rogers' piece of work with clients, inside his therapy, led him to identify the three necessary and sufficient conditions for the growth and modify of personality:

· positive, unconditional approach: which assumes acceptance of existence the person y'all are.

· accuracy of empathy: Rogers considered that the ability to empathise some other person is an essential value. The ability to correctly perceive a person'southward own world in a non-evaluative way has been named accurate empathy.

· congruence in interpersonal relationships. In the direction of knowing a person, others demand to demonstrate their ability to be themselves in relation to this natural and open up person.

5) Client-Centered Therapy. The theory of C. Rogers gives the person a full attention. Every individual is seen equally having innate inclinations for self-actualization, under conditions of a favorable environment. If sure atmospheric condition exist, then a characteristic procedure of personality alter will occur. These conditions include the three necessary and sufficient conditions mentioned above. In add-on to them is added the customer'south anxiety. This therapy includes the client'south motivation for change. Current research demonstrated scientifically that at that place is a link between intelligence and positive, open, unprejudiced attitude to the life (Furnham, 2017) .

Summarily, C. Rogers builds his theory focusing on actualization every bit a biological, natural trend of nature, which, however, becomes a conscious tendency in the case of self-actualization of human beings. Information technology is an organic, natural, innate predisposition. This process can be characterized by the following specific features: information technology is an active process of initiating, exploring and it is selective—which means that not all the potentials of an organism will be developed with necessity. The purpose of this innate tendency is to become a fully functioning person. Also, self-realization requires an increased openness to a variety of experiences, the capacity to alive in total their lives, to give confidence to their own torso, to trust the freedom of decision, creativity, etc. Regarding the personality development, Rogers describes a fundamental concept: the positive, unconditional arroyo.

5. Roberto Assagioli and the Concept of Psychosynthesis

The optimistic approach of Rogers's theory and client-centered therapy is continued by Assagioli, who adds the spiritual dimension to interpreting the individual'south psychic life.

Roberto Assagioli (1888-1974) developed psychosynthesis, which, while has much in common with Jungian psychology, but differs in many important points. Assagioli's statement is that the development of the individual is not just an end in itself but a means to finish it. He believes that in that location is a natural progression to synthesis—a principle of sophisticated interdependence, which means the creation of higher level of organization both inside the individual, between and beyond individuals. Synthesis is a dynamic towards integrity that reconciles the daily experience of multiplicity with a familial desire for unity. It is an intrapsychic, interpersonal and transpersonal organizational principle: "…the spirit that works on and inside the whole cosmos …shaping in club, harmony and beauty, uniting all beings …with each other through love ties, slowly realizing and in silence, yet powerful and irresistible – the Supreme Synthesis" (Assagioli & Firman, 1965/2010: p. 31) . Assagioli notes: "…the spiritual is as basic as the material part in man" (Assagioli, 1965: p. 193) . Psychosynthesis definitely affirms the reality of spiritual experience, the existence of higher values and of the noetic or noological dimension (Assagioli, 1965: p. 195) . The aim of psychosynthesis is: "…to include within the written report of psychological facts all those which may exist related to the higher urges within homo which tends to brand him abound towards greater realizations of his spiritual essence" (Assagioli & Firman, 1965/2010: p. 193) .

The spiritual word in its wider connotation therefore includes non only the specific religious feel, but all united states of america of awareness, all the functions and activities that take equally a common denominator the possession of college than average values, such equally aesthetic ideals, heroic, humanitarian and donating values (Assagioli & Firman, 1965/2010: p. 38) . "Self-awareness rests at the core of a person's sense of self; thus, the human capacity to direct attending toward the self has cardinal personal, social, and cultural consequences" (Goukens et al., 2009: p. 685) . According to original cocky-sensation theory, self-focused attention makes people more conscious of their attitudes and behavior (Gu & Su, 2016: p. 228) .

The principle of synthesis is identified in the process of developing consciousness and increasing volition in forming individual personality (Rusu, 2003b) . Psychosynthesis affirms that the essential man identity is that of a spiritual self and that this self exists every bit an ontological reality. It is the pure being and the stable center of life. Assagioli's assertion well-nigh the ontological reality of the self is quite unlike from that of Jung—as an archetype or primordial idea that seems to emphasize a more conceptual and abstruse principle of psychic regulation.

Assagioli asserts that at the level of self-realization our experience with ourselves is a pure deed of consciousness. We practise non identify with our past or whatever mental construction or effort to be others than those who nosotros are spontaneously and truly at a particular moment. There is no attempt to exist alone and there is no need to do anything to be ourselves. We simply are. The individual tin and often has the direct experience of self in altered states of consciousness such equally joy, ecstasy, play and intuition, and at that place is, of course, a psychological journey that must be made to turn to who we are in essence and to those who we have always been. Certain features of that psychological journey are well described in psychoanalytic psychology, but gain a rather different emphasis in the theory of psychosynthesis development. Assagioli'southward assertions about development have been extended by Joan Evans (1995, 2003) and Jarlath Benson (2001) at the Institute of Psychosynthesis in London and are briefly summarized as follows:

1) In the First Stage of Development, the ego is the initial expression of self in the physical world and the formation of the successful ego is the primary task of babyhood. The ego is a vehicle or a psychological environment for the self and allows it to announced physically in the globe. The ego has a consciousness and is a structure built from life experiences, fed by desires and instincts, supplemented with defense mechanisms, reacting to the environment and ensuring survival; only the ego is not nonetheless aware of its ain existence. Due to the normal and pathological processes of identification with the physical, emotional and mental aspects of his experience, the ego tin can mistakenly deceive us to become the source of our beingness; he does non empathize that it is just the ways by which we have to express who we are in essence. The psychosocial journey of the person through the life wheel is the usual method of correcting this erroneous identity.

2) The 2d Stage of the Synthesis is the cocky-enkindling in the physical world or the appearance of the "ego" consciousness and purpose. Normally, in adolescence and afterwards, personal self or the feeling of "I" begins to appear. This experience of "I-ness" offers a sense of identity and continuity, even if our everyday feel and the world is constantly changing and developing. Will and intentionality are a function of the emergence of the "I" identity, and the evocation and activation of the will is a vital factor in its development. Since will is the direct expression and ability of individuals to function freely according to their own intrinsic nature and not to the constraint of external forces, the conscious act of will is one of the most powerful means to experience the cocky as an autodynamic being, a free and responsible amanuensis which initiates and regulates the activity. That is why so much psychosynthetic therapy is aimed at evoking the aspects, qualities and stages of the expression of will.

3) The Third Stage of Evolution is mentioned in psychosynthesis as the stage of self-realization—the gradual consciousness that each one is essentially a self. This is usually a job of maturity and results from the experience and belief that the highest values of the individual extend beyond their personal character: they are aligned in activity, service and compassion with the social and global spirit of the times and that the person, through his own psychological journey is indistinguishably identified with the greater journey of flesh. Thus, there is a psycho-spiritual context that non but serves to restructure and reorient personality but also to stabilization of conventionalities that the purpose and objectives that appear are indeed resonant with the Spirit (Evans, 1995, 2003; Benson, 2001) .

In conclusion, at that place is a natural progression to synthesis striving to reach a higher level of organization both inside the individual, between and across individuals. Synthesis is a dynamic towards integrity and involves values higher than average, such as aesthetic ethics, heroic, humanitarian and altruistic values. The principle of synthesis is identified in the process of developing consciousness and increasing will in modelling individual personality. Psychosynthesis affirms that the essential man identity is that of a spiritual self. The three stages of cocky-realization in Assagioli's theory are: 1) Detachment from the identification with the concrete, emotional and mental aspects of the personal experience (the ego); 2) Will and intentionality become a function of the emergence of the "I" identity—the evocation and activation of the volition (specific of boyhood and afterwards); three) The third stage is normally a task of maturity and it includes the reference to the destiny of all humanity, in a spiritual vision.

It can exist said that psychosynthesis involves knowing and deepening the personality, realizing the true cocky, and finally, re-forming or reconstructing the personality around this new center.

half dozen. Levels of Consciousness. Ken Wilber and Evolution towards Transcendence

Assagioli offered openness to the spiritual estimation of the self only Wilber was the one who presented in a specially complex picture of the stages and their content in the individual evolution towards self-fulfillment and realization.

1) Spectrum of Consciousness. Kenneth Earl Wilber II (born January 31, 1949) is an American writer on transpersonal psychology and his own integral theory (Rentschler, 2006) is a systematic philosophy which suggests the synthesis of all human knowledge and experience. Ken Wilber is probably the virtually of import transpersonal theoretician who has developed a model of growth and human development that integrates Western psychology and philosophy with Eastern concepts of personality and consciousness. His model of spectrum of consciousness describes a series of stages in development in which successive tasks must exist performed successively before the person can movement to the next stage (Wilber, 2001, 2002) . This linear model is based on a gradual ascension, from primitive, inferior states of consciousness to superior mystical experiences, and ultimately, to a peak that is made by very few simply theoretically it is accessible to anyone.

2) 7 Stages and 3 Areas. Wilber has distilled the vii basic levels or structures that found the fields of thing, body, mind, soul, and spirit in vii stages and three domains (Wilber, 1998) .

· The first stage, which is called the "archaic" stage—includes the material body, sensations, perceptions and emotions. This is roughly equivalent to Jean Piaget'due south (1976) , Piaget & Inhelder (1963) description of sensory-motor intelligence and Abraham Maslow'due south image of physiological needs. If the self develops poorly at this phase, the individual may endure psychotic disorders in later life, merely if the self develops normally, information technology progresses smoothly in the next stage.

· In the second phase, Wiber calls for a "magical" vision of the globe, because the oldest mental productions and rudimentary concepts correspond a shift towards the "omnipotence of thought". This stage is like to Freud'southward concept of primary process, Piaget'south preoperative thinking, and is correlated with Lawrence Kohlberg's preconventional morality and Maslow'southward safety needs. Disturbance at this stage volition lead to narcissistic and limit pathologies.

· The tertiary stage is chosen "mythical" and although it is more advanced than the magical state, the self is non all the same capable of clear rationality, hypothesis, or rational thinking.

· The fourth stage of development is called "rational" because the evolving self can not only recall but also recall; is thus introspective and capable of hypothetical reasoning and testing equally well. This phase is equivalent to Piaget'due south formal operational thinking, Kohlberg's mail service-conventional morality (Kohlberg, 1981) and Maslow's self-esteem needs.

· The fifth stage of human growth is called by Wilber "psyche", which does non refer to paranormal, only refers more to the beginning of transpersonal, spiritual or wistful development, imagination, vision, and soul life. Maslow would describe this stage every bit beingness concerned about self-actualization needs.

· The sixth stage is the "subtle" or intermediate stage of spiritual development and is concerned with intuition and enlightenment. It correlates with Jung's archetypal level and with Maslow'south need for self-transcendence.

· The seventh stage is called "causal" in the sense that information technology is the limit of growth and development and is the "the theme of beingness", well described past Tillich (1952) .

Wilber has consolidated his evolutionary consciousness model in iii very useful ways of differentiating reality—prepersonal, personal and transpersonal. As we have seen, each of these levels has its ain achievements and failures in development, and various schools of psychotherapy and philosophical systems have evolved to meet the specific requirements of reality. This perspective eliminates contest betwixt schools and thinking systems and demonstrates convincingly that the different schools accept special expertise and competence in each of these areas.

three) Pre/Trans Fallacy. Wilber also contributed with an interesting analysis of the common confusions betwixt prepersonal and transpersonal experiences that he calls the pre/trans fallacy (2001). This differentiation is very useful for the clinician who wishes to determine whether a particular private suffers from psychotic illusions or has truly reached a spiritual knowledge. This error or misconception of phenomena has two major forms. In the first form, transpersonal experiences are reduced to the functioning of the predominant psychological dynamics. Wilber appreciates Freud for all his indisputable merits, but considers an incorrect and inconsistent approach to true religious and spiritual experience in expressions such every bit id, sex, emotion and nature, thereby removing the possibility of transcendence of ego and of a higher-level integrity.

Synthesizing we can say that Wilber created a consistent model of growth and human development that integrates Western psychology and philosophy with Eastern concepts of personality and consciousness. His model of spectrum of consciousness describes a series of stages in which successive tasks must exist performed before the person can movement to the side by side stage. This linear model is based on a gradual ascension, from primitive, inferior states of consciousness to superior mystical experiences, and ultimately, to a peak that is reached by very few but theoretically it is accessible to anyone.

The seven stages in spiritual evolution, equally presented by Wilber, are: 1) The "archaic" stage; 2) The "magical" vision of the world; three) The "mythical"—the cocky is not yet capable of clear rationality, hypothesis, or rational thinking; iv) The "rational" stage; 5) The "psyche" phase, which refers to the beginning of transpersonal, spiritual or wistful development, imagination, vision, and soul life; 6) The "subtle" or intermediate phase of spiritual development—intuition and enlightenment; 7) The "causal" in the sense that it is the limit of growth and development. A central-concept created by Wilber is the one who talks most the mutual confusion between prepersonal and transpersonal experiences named the pre/trans fallacy.

At that place is no doubtfulness that Wilber is a first-rate theoretician and constructor of models, and his power to differentiate and integrate concepts has contributed in particular to the evolution of transpersonal and psycho-spiritual psychology and its growing acceptance as a new paradigm in psychology. Nonetheless, John Heron (1998) emphasized, inter alia, that Wilber's model of the transpersonal and psycho-spiritual domain does not accept a dynamic polarity, by pointing out rather the "ascension" than the "descent" and is a linear and hierarchical simplistic model.

7. Comparative Analysis

The theories presented are certainly a source of inspiration for gimmicky psychology and therapy. The need for accomplishment is to reach something difficult, to master, manipulate or organize physical objects, human beings, or ideas (Sharma, 2013; Appel & Kim-Appel, 2010) that are explained in these theories. However, a number of incompletely described elements, concepts without identifiable content through empirical data, or inconsistencies between theoretical descriptions and the very life of the individual can non exist neglected.

Thus, if we mention some of the weak points of Jung's theory, we should think its mystical and metaphysical trend in interpretation, the lack of research accompanied past experimental measurements (Zappia, 2018) . His concepts were created through a combination of the theoretical written report and his practical experience as a psychiatrist, often fugitive directly confrontation with the confirmation or refutation of his theoretical predictions. Adam Frank (2009) is of the opinion that the archetypes described by Jung are not merely elusive and incomplete, simply pb to the preservation of cultural prejudices and myths opposite to the evolution of today's gild. M. R. Gundry (2006) notes that we are confronted in Jung's theory with a subjective indicate of view, preferring the inner, subjective, empirical, experimental experience. Every bit a consequence, we find hither a specific grade of reductionism, namely the tendency to reduce everything to a subjective, inner interpretation, doubled by a quasi-mystical, spiritualist perspective.

In the case of Maslow's theory of motivation, criticism points to the inconsistency between the sequence (bureaucracy) of the needs and the real life of the individual (Kaur, 2013) . At the top of the pyramid of needs, self-realization seems a purpose accessible to individuals, theoretically, but in reality, few are those who really accomplish this level of professional or private fulfillment.

The criticism of the theory of psychosynthesis and of the coordinating therapy refers in particular to the lack of direct engagement with the concerns of the modern earth, politically, socially and ethically (Parfitt, 2015) . In the consulting room, the client feels helped, supported and guided, simply once the session is over, he remains alone in the confront of conflicts and stressful situations. The therapy promoted by the theory of psychosynthesis does not have the power to penetrate the life of the client.

Thorne and Sanders (2012) take fabricated a critical approach to Rogers's theory, showing that he does non have enough empirical data taken over by research and experimentation. The holistic arroyo is interesting and generous, but information technology prevents the definition of concrete variables that could exist investigated with accuracy. Likewise, equally with Jung's theory, the trend of subjective interpretation of psychic life is exaggerated, to the detriment of agreement the other dimensions of personality, such as the impact of club on personality evolution.

Michael Washburn (1994) compared the models of Wilber and Jung (Assagioli'south), concluding that these are two dissimilar paradigms that guide transpersonal theory and reflect different cultural perspectives. Washburn asserts that the Jungian (Asagiolian) paradigm conceive the human being development equally a result of a screw course, a divergence, and a higher return to the origins of being. From this perspective, ego initially starts from the deeper sources of the psyche, then separates itself from these sources in the offset one-half of life—the ego development and domination trend period. In the second part of life, the ego returns to the deep regions of the psyche to be integrated, based on a more than developed trans-ego level.

Wilber'southward model is, according to Washburn (1994) , rooted in traditional cognitive-developmental psychology, and approaches homo development equally a direct line of ascension, from pre-egoic levels to egoic levels, and to trans-egoic levels. Washburn calls this model a prototype of scale because it determines the path of evolution every bit a step-past-pace climb in a hierarchy of psychic structures, including: knowledge, moral consciousness, and the structures of the self. Washburn suggests that the spiral paradigm owes much to Jung'due south theory of Western spirituality and esoterism, while the scale image reflects Wilber'southward deep interest in Eastern spirituality, peculiarly Buddhism and Vedanta, which emphasizes the linear progression of consciousness. The identification of the contrasting paradigms of sacred psychology by Washburn is a useful guide and allows the counselor/psychotherapist to properly detect unlike models of human development and to select valuable elements virtually the customer'south particular trajectory.

Personality development theories have been criticized for neglecting or ignoring the significance of the historical, social, cultural and political context which led to their emergence and formation (Brinich & Shelley, 2002) . Intra-personal emphasis is so strong that many authors seem often enlightened of how much they are influenced by class, age, race, and gender attitudes in their own experience. Erikson (1968) attempted to address this perspective by placing his subjects in relation to society, merely because his model is psychodinamic, he was notwithstanding influenced by Freud's patriarchal attitudes and focused on autonomy and separation as top points of success. Levinson (apud Washburn, 1994 ), despite his amends, based his x-twelvemonth research project on men lone. It is therefore not surprising that theories (as many aspects of therapy) may exist of no relevance to minority groups such as migrant workers in Europe or the U.s.a. who struggle with daily demands to earn their bread in a diff club.

Despite all the deficiencies of interpretation or approach to personality development, the nifty psychological trends accept brought more insight into the levels/stages of evolution and the central mechanisms which underlie this development. The critics of the old theories accept only enriched and deepened the new approaches, continuing to understand the pregnant of being and cocky-realization.

8. Conclusion

The current research aimed at highlighting the distinctive elements of the procedure of self-realization from dissimilar perspectives. We find a complex arroyo to personality, starting from the level of the unconscious and overcoming it through awareness and self-knowledge (Jung, Assagioli). Self-actualization, an intimate concept linked to cocky-realization, opens the way of non-conformism and freethinking, of achieving personal fulfillment and professional person functioning (Rogers).

The phase of self-awareness, overcoming the ego, justifies our admission to aesthetic, moral values, to meta-needs and meta-values, towards the Truth, Good, and Beautiful of the aboriginal Greek philosophy. A special complexity requires self-realization at the spiritual level, sustains Wilber. It requires an entire psychic alchemy, a true instinctual, emotional "purification" to become to contemplation and enlightenment.

The contribution of this work is to emphasize the demand to requite importance to all levels of consciousness, to be able to be constantly overcome, and to gain self-realization and self-actualization. Contemporary pedagogy should integrate into its structures the reference to the ideal of life, to individual development consistent with its own tendencies and abilities. The theories presented represent the pillars on which contemporary psychology is congenital and their fundamental concepts have remained valid today in the approach and understanding of the human personality. Starting from this data, a comparative/evolutionary analysis of the electric current psychology guidelines tin can be made in the future in relation to the basic theories that generated information technology.

Conflicts of Interest

The author declares no conflicts of interest regarding the publication of this newspaper.

Cite this paper

Rusu, Grand. (2019). The Process of Self-Realization—From the Humanist Psychology Perspective. Psychology, 10, 1095-1115. https://doi.org/x.4236/psych.2019.108071

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