1. Running head: ABRAHAM MASLOW PSYCHOLOGY 1
The Psychology of Abraham Maslow
Atlantic University
February 1990
Author Note
David Grinstead is now at the Health Center of Hillsborough (http://www.youhealit.com)
and Alamance Community College.
Correspondence concerning this article should be addressed to David Grinstead,
Department of Continuing Education, Alamance Community College, P.O. Box 8000, Graham,
NC 27253-8000. Contact: dcgrinstead879@access.alamancecc.edu.

2. ABRAHAM MASLOW PSYCHOLOGY 2
The Psychology of Abraham Maslow
The corner stone of Maslow’s psychology are his ideas regarding the inner nature of man.
It is a nature that is biologically based, natural and unchanging. Though it is partially species
wide, it is particularly unique to self. This nature can be scientifically studied and discovered.
Basic human needs, emotions and capacities are not evil or good; they are neutral; therefore, this
nature is not inherently evil. Because it is not good or evil, it should be encouraged and
permitted to guide our lives resulting in happiness and growth. If this essential core is
suppressed, it causes sickness and unhappiness. At best, it is weak and easily overcome by habit,
culture and wrong attitudes. Even when its existence is denied, it never goes away, even in a
sick person; and is constantly trying to get out. Discipline, deprivation, frustration, pain, and
tragedy are necessary because these experiences foster and fulfill his inner nature. (1968, pp. 3-
4)
Psychologically speaking, that which designates a normal human being is in reality a
psychopathology of the average. It depicts a life style that is so widespread and nondramatic that
we don’t even notice it ordinarily. In general, this normal life is one of general phoniness,
illusion, and fear; showing that it is a sickness that is widely spread. (1968, p. 16)
The authentic person who seeks to employ full humanness transcending himself and his
culture in various ways is the normal person. (1968, pp. 11-12) It is the inner core that drives
man in this direction seeking self-authenticity. When this inner core is ignored or repressed it
results in personality problems that act as a loud protest against the crushing of one’s inner
nature. Living one’s life in a way that is less than what it should be can result in neurosis
(Maslow’s definition of neurosis) which is defined as “related to spiritual disorders, to loss of

3. ABRAHAM MASLOW PSYCHOLOGY 3
meaning, to doubts about the goals of life, to grief and anger over a lost love, to seeing life in a
different way, to loss of courage or of hope, to dislike of oneself, to recognition that one’s life is
being wasted.” (1976, p. 30) All of these represent a falling away from full humanness.
What is involved in achieving a state of full humanness? How does one arrive at it?
Maslow declares that the concept of tension reduction, homeostasis, lack of pain, etc., as a basis
for motivation is lacking in insight and is circular in nature. “It’s only striving is toward
cessation, toward getting rid of itself, toward a state of not wanting” (1968, p. 29) How does this
relate to the desire for change, development, movement, how do people get smarter, make
advances or have zest for living if the only desire is to achieve a constant state of rest?
“In practically every human being, and certainty in almost every newborn baby …there is
an active will toward health, an impulse toward growth, or toward the actualization of human
potentialities.” (1976, p. 24) Need gratification is the single most important principle underlying
this active will towards growth. Growth is progressive satisfaction of basic needs as well as
specific growth motivation other than needs. As emerging lower needs are fulfilled by being
sufficiently gratified, new and higher needs emerge. The gratification of needs (goals) causes
increased motivation, a desire for more and more resulting in growth, in and of itself, becoming a
satisfying and rewarding process. Growth is long term in character and can last a life time.
Pleasure is obtained from growing and being grown. Healthy people are able to transform
activity into end experiences – so the activity is enjoyed while obtaining an end. (1968, pp. 30-
31)

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There are some needs which are shared by all members of a species such as food, shelter,
sun, water, safety, love, and status. These are species-wide goals. Once the basic species wide
needs are satisfied, individuality develops. The individual develops his own style, personality
and unique self. When these idiosyncratic goals are satisfied, the individual becomes inner
directed. (1968, pp. 33-34)
This development of a unique selfhood is termed self-actualization which while being
pursued as an end becomes a means to growth. Self-actualization is ongoing – growth oriented,
it is a pressing forward to fullness – good values, serenity, kindness, courage, honesty, love,
unselfishness and goodness. (1968, p. 155)
People that are not self-actualizers are deficiency motivated. They see the world in a
black and white manner categorizing things, people, and events. The result is a valuing, judging,
interfering, condemning attitude towards others and life at large. They are need motivated which
often results in exploiting, blustering, and overriding with a selfish need to control. Others are
seen as objects to be used to meet needs. This deficiency motivation is not applicable to the
attainment of full humanness or higher human relations. (1968, pp. 36-44)
Very few people actually achieve self-actualization. Most experience it as an urge, hope,
drive, a wishing for something not yet achieved. Simultaneously you are what you are while
becoming what you can be. Self-actualizers exhibit values that are goals. They desire what is
good for others and self by doing right because they want to, need to, enjoy doing right, approve
of doing right and continue to enjoy doing right. There is self-control and self-discipline which
is not found in the average person. Duty and pleasure, work and play, self-interest and altruism,
individualism and selflessness all become the same thing in healthy self-actualizers. (1968, pp.

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159-164) They are good at perceiving reality and truth and are rarely confused about right and
wrong being quicker to make ethical decisions than the average person. (1976, p. 118) Believing
in a cause, a vocation, and my work; is their mission in life which is done for the sake of ultimate
fulfillment. (1976, pp. 184-185)
There two types of self-actualizers: (1) the healthy ones with little or no transcendence
experience – the Y’s (2) those that a transcendent experience was important and central too – the
Z’s. This is known as theory Y and Z. (1976, p. 270)
The merely – healthy self-actualizers fulfill the expectations of theory Y (nontranscending
self-actualizers). They represent those more involved in the here and now secular existence – the
practical, pragmatic, and concrete. They are healthy and well-adjusted but of this world. Theory
Z is for people known as peakers: those having transcended self-actualization thereby fulfilling
and transcending and surpassing theory Y. Both shares the common traits of self-actualization
expect the Z’s have experienced a greater number of peak experiences, B-cognitions, and plateau
experiences. (1976, pp. 272-273)
The peak experience is a moment of highest fulfillment and greatest happiness such as:
the parental experience, the mystic, a nature experience, an aesthetic perception, a creative
moment, intellectual insight, the orgasmic experience, athletic fulfillment, etc. During such
experiences, “the world looks more honest, and naked, more true, or is reported to look more
beautiful than at other times.” (1968, p. 102) There are two components of the peak experience
“the emotional one of ecstasy and an intellectual one of illumination.” (1968, p. 51) They do not
necessarily occur simultaneously. It is an end product of developing greater autonomy,
achieving self-identity and self-transcendence.

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The after-effects of a peak experience are very positive. It has therapeutic effect by
causing symptom removal such as a conversion experience, the view of self changes in a healthy
way. The view of the world and the view of others and relations to others are changed. Life
becomes more worthwhile and validated calling for greater creativity, spontaneity and
expressiveness. (1968, pp. 101-102) You acquire the ability to discover your identity by
listening inwardly to impulse voices, your won guts, and their reactions to what is going on
inside of you. (1976, p. 171) Though the peak experience has much positive impact, it is not a
permanent experience and requires that man return to the ordinary world.
To describe behavior and attitudes associated with peak experiences, Maslow used the
concept of B-cognition. It describes how a self-actualizer views self, expresses self, or interacts
with the world. He is more spontaneous and expressive. Behavior flows; it is emitted easier and
is more honest. Self, others and all reality is perceived better. (1976, p. 160)
This improved perception results in B-love versus the impoverished D-love (deficiency
love) which is incomplete or partial in its expression of love. “The B-lover is able to perceive
realities in the beloved to which others are blind, i.e., he can be more acutely and penetratingly
perceptive.” (1968, p. 73) B-love is a richer, higher, greater experience than D-love. It allows
full development of others, gives self-image a sense of worth, and provides self-acceptance. The
benefits and effects of experiencing B-love are profound and widespread much like experiencing
the love of the perfect God. It is completely enjoyed, non-possessive, and almost always
pleasure giving. B-lovers are independent of each other, but more helpful in self-actualization of
each other, altruistic and generous. (1968, pp. 42-43)

7. ABRAHAM MASLOW PSYCHOLOGY 7
Peak experiences produce values that people are willing to die for or to pay for with great
effort, pain, and suffering. These are B-values the highest values existing within human nature
waiting to be discovered. They do not come from a supernatural God but from human nature.
(1968, p. 170) They are the highest values because they come from the best people during their
best moments under the best conditions. The same values that the great religionists and
philosophers and great thinkers have agreed on are B-values, the highest values in life. (1976, pp.
104-105) Living B-values is living the spiritual life. B-values are as necessary as vitamins and
love. Without them, even if not neurotic, a person will “suffer from a cognitive and spiritual
sickness, for to a certain extent your relationship with reality is distorted and disturbed.” (1976,
p. 186) Though B-values are not hierarchical in and of themselves one is as important as the
next. They all interrelate and one is defined in terms of the others. They transcend many
traditional dichotomies such as selfishness, unselfishness, religious, secular, flesh and spirit.
(1976, p. 186)
In all people there is an inner civil war between the forces of defenses and control. These
forces are resolved in a self-actualized person causing a deeper acceptance of the deeper self that
come from the deep roots of creativeness. (1968, p. 141) This primary creativeness is different
from secondary creativeness which is a technique that enables the uncreative person to work
with others in a structured way that allows him to create and discover.
Coming out the deeper self, primary creativeness is the ability “to be spontaneous and,
what’s more important for us here, creativity, which is a kind of intellectual play, which is a kind
of permission to be ourselves, to fantasy, to let loose, and to be crazy, privately.” (1976, p. 82)
In many ways it is like the creativeness that comes from happy and secure children. It is natural,

8. ABRAHAM MASLOW PSYCHOLOGY 8
flowing, and less controlled, coming directly from the personality and is manifested in the
ordinary affairs of life. This creativity is an inherent trait in human nature that is present at birth
which is lost, buried or inhibited as a person grows into adulthood. With self-actualized growth,
it is regained. Instead of stressing problem solving or product making, it stresses qualities of
character such as boldness, freedom, courage, spontaneity, self-acceptance, integration, all of
which make possible self-actualized creativity. (1968, pp. 137-145)
Because of primary creativeness, self-actualizers see the world as it is and want to change
it – to improve it. They are not afraid of the unknown or unfamiliar, but are often attracted to it,
puzzling and meditating over it. Such people are often accused of causing trouble within an
organization because they are considered unconventional, a little bit odd, called undisciplined,
occasionally inexact and unscientific. (1976, p. 89) This unconventionality comes from listening
to the inner voices which can provide great insight; however, such insight can lead one to make
mistakes. A habitually creative person knows that a large portion of great moment of insight
may never work out. What happens is that the “spontaneity (the impulses from our best self)
gets confused with impulsivity and acting out (the impulses from our sick self) and there is then
no way to tell the difference.” (1976, p. 333)
Education’s goal should be the awakening and fulfillment of B-values as expressed
through self-actualization. It would result in people being stronger, healthier, living lives to the
greatest extent possible. The reward of doing and learning – that experience of awe, wonder, and
mystery would become more common place. This is intrinsic education – learning how “to be a
human being in general.” (1976, p.163)

9. ABRAHAM MASLOW PSYCHOLOGY 9
The peak experience that is naturally occurring in children is crushed and discouraged by
the current education system. The standard educational model of 35 kids in a class with lots of
material to be finished in a certain time period forces the teacher to pay more attention to
orderliness and lack of noise. This results in learning not being a joyful experience. Leaning is
more efficient when it is enjoyable. The teacher as lecturer, conditioner, reinforce, and boss
needs to be changed to the Taoist helper or teacher who is receptive not intrusive. (1976, pp.
180-181)
Extrinsic learning with its required response to grades and examinations and classical
schooling requiring forced participation needs to be replaced with a new kind of education. An
education “which moves toward fostering the new kind of human being that we need, the process
person, the creative person, the improvising person, the self-trusting courageous person.” (1976,
p. 96) The use of nonverbal education through art, music, dancing, etc. is needed. Fostering
creativity, teaching children to confront the here-now, to improvise, using it as a growth
technique to permit deeper layers of psyche to emerge. This is intrinsic education – in music,
art, dancing and rhythm. These should be the core curriculum resulting in the removal of the
balance of the school curriculum from the “value-free, value-neutral, goal-less meaninglessness
into which it has fallen.” (1976, p. 172) The ultimate goal of education is to uncover and help
out, a process of growing into the best human being possible, to help transcend the values of
one’s culture by picking and choosing objectively from society personal likes and dislikes.
Valuelessness is the ultimate disease of our times. The affluence of Western society
shows the spiritual, ethical and philosophical hunger of people. This affluence has essentially
removed the sense of lacking which causes one to strive towards a goal. Striving for something

10. ABRAHAM MASLOW PSYCHOLOGY 10
that one lacks gives a feeling of purpose and meaning. When one lacks nothing, he has nothing
to strive for leaving a sense of emptiness or worthlessness. (1983, p. 38) Accompanying this
valuelessness is the neurosis of success. People struggle long and hard to achieve goals and
success, yet upon attainment the sense of emptiness reappears. They are happy and hopeful
during the struggle while seeking false panaceas so long as they are not attained. When reached,
hopelessness ensures and continues until new hopes become possible. (1983, p. 83)
The naturalistic value free version of science of the 19th
century, often held in high
esteem by religious liberals and non-theists, has tried to eradicate the non-rational. This has
failed to fill the void because it leaves a blank, boring, cold philosophy of life that fails to do
what religions have tried to do – “inspire, to awe, to comfort, to guide in the value choices.”
(1983, p.42) All too often science is too narrowly conceived being seen as having nothing to say
about ultimate values. It has nothing to do with ideals or end values being instead amoral and
not ethical. Science produces technology without direction becoming an end of itself without
purpose. (31983, p.13)
Religion all too often stands on the opposite side of science providing partial definitions
and partial answers to ultimate questions. Compartmentalizing life, one part for the secular and
the other part for the sacred, religion loses its daily usefulness. This produces a cripple-religion
that represents cripple-values. (1983, p. 13) The sacred and profane, religious and secular are
not separable for both are opposite sides of the same coin, each one half of the same circle, they
encompass all that is life.
This emptiness, void, hunger for ultimate values represents a religious question, a
religious quest. Religions are expressions of human aspirations, a desire to become if able –

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what one desires to be. Religious questions are valid questions concerning serious ultimate
concerns. This quest verifies the human need for self-actualization because it is a striving toward
self-actualization. The description of self-actualizers parallels in many ways the ideals put forth
by religion: “transcendence of self, wisdom, honesty, naturalness, transcendence of selfish and
personal motivations, giving up lower desires in favor of higher ones, kindness, easy
differentiation between ends and means, decreases of hostility, cruelty and destructiveness.”
(1983, p. 158)
The desire for these values, self-actualization, is a naturalistic urge and does not require
super naturalistic explanations. The ecstatic core of the religious experience, the essence, the
beginning point of illumination for every high religion began with a lonely individual, very
sensitive prophet, or seer. Such a mystical illumination can be subsumed or the same as peak
experience or transcendent experience. Though cloaked in religious and cultural supernatural
explanations such experiences were really natural human peak experiences. (1983, pp. 19-20)
All men and women do or can have peak experiences. A peak experience cuts across all non-
common ground – the content of the experience is approximately the same but the trigger of the
situation may differ coming from different sources. (1983, p. 28)
Spiritual and ethical values as well as the hungers, needs or desires for such cannot be
turned over to a Church for safe keeping. Neither can they be removed from the realms of
science, per healthy skeptical examination or empirical investigation. “Personal revelations – the
mystic experience, the peak experience, the personal illumination” – these should be the focus of
examination. (1983, p. 47) A humanistic psychology, an inclusive science that is able to study

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values and teach mankind about them should be the examiner, protector, and conveyor of
spiritual and ethical values; plus an expanded science that is concerned with ultimate concerns.
A Critique of Key Ideas
When I first began to meditate, I found it most difficult to empty my mind of thoughts
and relax. The harder I tried, making every conscious effort possible, the more the ability to
mediate eluded me. The one day I just quit trying and to my amazement, I was able to meditate.
Likewise, when trying to master the proper techniques of newspaper advertising layout and
design, I made little progress until I learned to flow and just let my mind make it happen.
The harder a person consciously tries to make something happen in their life, the more
effort (will power) expended in achieving a goal, the more difficult it becomes to achieve the
desired goal. Basically the degree of difficulty in achieving a goal is equal to the amount of
conscious effort expended creating an ever widening chasm between the effort and the goal.
An adolescent may wish to act like an adult and be treated like an adult, but the harder he
tries to gain acceptance in an adult world the more he messes up, proving that he is still a child.
The end result may be poor self-confidence, embarrassment, depression, feelings of rejection,
etc. Then one day it happens, he is treated with respect, his opinions are valued, his company is
enjoyed by adults, he attains adulthood. The goal of adulthood was not achieved at any
particular time or in any particular way, it just happened when he was least expecting it to
happen.
The subconscious is like water in that it finds its own level. A person is where he is
because that is where his subconscious knows that is where he needs to be. Self-actualization
cannot be willed, it can only be desired. The subconscious will allow only as much self-

13. ABRAHAM MASLOW PSYCHOLOGY 13
actualization as it is ready to handle, and that occurs without foreknowledge. It just happens, and
after the fact, you become consciously aware of it. So it is best to be active, occupying one’s
mind applying what one already knows, seeking to be the best that one presently knows how to
be; and it is during this process of being that one become what one desires to be. Like a flower
gradually unfolding one pedal at a time until it is wholly and completely revealed in its entire
natural and spiritual splendor. Self-actualization is not achieved by looking inward, focusing
attention on self. It occurs while projecting the current personal inner substance outward and
actively living what one has already become.
The peak experience may be natural, it may occur in various ways, and it may result in
behavior or value changes reflective of a higher level of consciousness; but it is not the same as
encountering God face-to-face. There is a major difference between a sudden conversion
experience that causes a 180 degrees behavior change in an alcoholic, drug addict, habitual
criminal, etc. and a pleasant nature experience, intellectual insight, the orgasmic experience,
athletic fulfillment, or a creative moment. Anyone having come face-to-face with the living God
knows the difference. Such an encounter is natural in that anyone desiring it enough can
experience it; however, the desire and longing comes from man, but it is God who initiates the
encounter.
Religion generally is an extension of the culture in which it is expressed. The public
forum may be that it exists to proclaim the truth as revealed by its founder; however, many times
its main function is to maintain the status quo within its membership. Instead of prompting
concerns of conscience that cause introspection and reflection, too often it surrounds the
conscience with an impenetrable wall that stifles rather than protects. Popular religion tends to

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divide the world an life into conflicting sides – one part for God and the other part for Caesar, the
secular and the spiritual. Under such conditions, a private moment alone with God can be much
more comforting and revealing. Regardless of the liturgy, it is hard to experience the spiritual
flow in the static environment that is expressed in many institutionalized religious worship
services. In such circumstances, I agree with Maslow that religion hampers rather than helps.

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References
Maslow, A. (1976). The Farther Reaches of Human Nature. New York, NY: Penguin
Maslow, A. (1968). Toward a Psychology of Being. New York, NY: Van Nostrand Reinhold.
Maslow, A. (1983). Religions, Values and Peak Experiences. New York, NY: Penguin