The Containment-Freedom Continuum 2
POLARITY
Towards containment overcontained overfree
towards freedom
desire for containment uncontained desire
for freedom
_______________ _______________ ______________ _____
the axis______ ____________ ______________ ___________________
Containment
Freedom
Unfree
ATTRACTION
The axis demonstrates the point of no movement, where the client may feel stuck but may also
be able to look around their internal world. Containment and freedom at either end of the
continuum show that each stage may be an integral part of movement, as if to reach one it may
be necessary to pass through other categories.
The polarity is shown above the continuum to demonstrate the pull of opposition in conflicting
directions.
The attraction of opposites is shown below the continuum to demonstrate the pull of the
magnetism of attraction, towards each other rather than away from each other.
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the categories seem to make sense of experience. By bringing opposition into focus the
categories make experience meaningful as opposed to being an experience which either cannot
be explained or is explained as a theoretical concept that does not feel as if it fits experience.
This agrees with Harris Williams (2005) belief that the suffering of opposition if it can be
tolerated and worked with is followed by the discovery of meaning. This does not mean that
theory is not relevant to the counsellor from her theoretical perspective. But for the client it is
his/her own experience that needs to be made sense of, not the counsellor‟s experience. The
categories provide a way of understanding the client‟s experience in that they seem to provide
meaning to experiences that the participants had felt lacked meaning. For example Alice found
meaning because she began to understand more about why and how she carried her mother‟s
burden and this enabled her to begin to relate differently to that burden so that it did not seem to
have so much control over her. In this way discovering meaning seemed to enable participants to
make emotional shifts as they continued their journeys towards growth and change. The
continuum suggests that there is no possibility of ever achieving a state where the individual
stops moving or growing. Just as movement and change is a constant of life, so movement
between the categories may also be seen as a constant. What does perhaps change is the ability to
recognize the stuck position (or any of the other positions) and do something about it more
readily than may have been done previously. One of the most valuable aspects of the
participants‟ feedback is that all of them, from both studies, felt that they had experienced each
of the categories to some degree. So for a counsellor to have some understanding of such
experience may enhance the intimacy of the relationship in that the client will feel understood
and that his/her experiences are meaningful. To refer back to Lott (1999) they may feel they are
in a real relationship with a real counsellor who is experienced as more than a theoretical stance,
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which also reminds us of Clarkson‟s (1994) view that the relationship is the most important
aspect of counselling for the client. The lesson from Wriggling Fish demonstrates the power of
the counsellor in how an experience stays with a client. She makes it clear in her feedback that
the experience remains with her even years afterwards for it made her feel that she was not worth
a real response and left her with the sense that this was not a real relationship. The counsellor did
not respond when asked by Wriggling Fish if she had a cold. Such a response emerges from a
theoretical stance which may initiate a negative transference in the client but for this participant
the coldness and distance she felt with the counsellor remained with her. She could see that her
counsellor was astute and chose to stay and work with her but never felt she had a real
relationship or a relationship with a real person. With reference to applying these finding to the
practice of counselling it appears that being open to a client‟s perspective, even if the counsellor
feels that perspective to be incorrect, may add to and improve the intimacy or the client‟s
experience of a real working relationship. The positive transference as seen in the journals by the
care participants feel from/towards the counsellor demonstrates that this working relationship
enables clients to feel that they have a real relationship with someone they can trust. Although
theory may be visible in the client‟s experience it is that experience that as Polanyi (1969)
reminds us demonstrate „sites‟ or intrinsic knowledge that has felt too familiar for us to really
see. Through attending to the client‟s experience we may see that we have been stepping over
their contribution to our understanding of theory and practice.
Little Girl‟s experiences of her crumbling internal world are powerful. To witness, as the reader,
what appears to be the process of the “deconstruction” (Hunt and Sampson 2006; 172) or
fragmentation of the self is humbling. Little Girl may have metaphorically shot herself to pieces
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but she afterwards she started a process of reconstruction or meeting/talking to her selves as
opposed to being shot by them. To follow this process on, and see how differently each
participant examines split off aspects of themselves is fascinating and extraordinary. They each
appeared to follow a similar process where they linked their past to the present, discovered their
internal objects, their child archetypes, and then related to these objects/selves as they restored
their selves to more conscious control. The selves who were emerging within each participant
seemed to have more power over their internal and external lives with a conscious freedom to
make choices that had not initially been evident. The split suggested by Harris Williams (2005)
between function and self did seem to be crucial to creativity in that the opposition between self
and function appears to create movement/transformation within the internal world. When a
participant‟s action was at odds with her perceived or desired self opposition became
unavoidable and choices became visible. Their writing seemed to be a part of this process in that
it appeared to encourage them to relate to split off selves. Beauty and the Beast, their known and
unknown selves became visible, embodied on the page as participants met and used opposition to
transform their selves.
Embodiment, which seems to be inherent in the poetic/reflexive stance, has been a theme that
has linked much of the work together. The participants all demonstrate that feelings are felt and
inhabit the body, in that they write about their feelings which create physical symptoms of pain.
But even when they do not mention physical pain, the pain of their emotions, their feelings are
embodied in the writing and transferred to me as the reader. In counselling we may refer to this
experience as empathic understanding but perhaps what counsellors do is embody clients‟
feelings. I can explain this to others from my perspective but it is difficult to demonstrate or
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prove for it is perhaps beyond text. But in the journal narratives, (and the findings poems), the
reader can share this experience to some extent for it may be felt because it is embodied in the
writing, in the words and even in the spaces/silences between the words. The embodied
experience of the participants is transferred from the text into the reader as the “mutuality of
embodiment” (Hunt and Sampson 2006; 148) or inter-subjectivity brings the writing to life in the
reader.
The many layers of such a narrative seem to interconnect and make it difficult to feel the links
between established theory, the containment-freedom polarity and participants‟ process. Perhaps
this may be clarified by using the metaphor of Beauty and the Beast. If the containment-freedom
polarity is seen as the „Beauty-Beast relationship‟ the split between selves is inherent in Beauty-
Beast; while relationship relates to the kind of connection those selves have; whether they are
communicating and acknowledged or denied and hidden. Also polarity is present in each of their
opposing characteristics in that Beauty may represent trapped/stuck and safe/cared for while the
Beast may represent agitation/frustration and power/confidence. The image created in the mind
by Beauty and the Beast provides a more concrete and visible idea than that created by the term
containment-freedom polarity. Just like the metaphors in the participants‟ narratives that create
visual images so the Beauty-Beast relationship is a metaphor that may be visualized/felt and so
clarify understanding. It also relates to counselling theory where (in chapter two) containment is
given three dimensions (Kogan 1988; Quinodoz 1992; Rosenbaum and Garfield 1996) and
movement is seen as omnipresent happening within and between each of the dimensions.
Beauty-Beast relationship (containment-freedom polarity) may be seen as holding three active
dimensions/relationships in that movement may occur between and within each
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dimension/relationship.
9.6 Findings poems
The findings poems appear to be strongly linked to the way the participants were asked to write
their journals. Just as they may be seen as cutting up (Biley 2004) their thoughts and feelings to
reveal unconscious processes so I cut up their words to give the reader a sense of the relations
and patterns which emerged in the narratives. Riessman‟s (1993) transcription method of writing
up interviews enabled her to experience the tensions in the composition of the original narrative.
My intention in the findings poems is to give the reader a glimpse of the tension and opposition
inherent in the original narratives in order to give a sense of the lived experience of the
participants. My own words included in the poems add a sense of my lived experience of the
research process including my relationship with the participants, the concepts and the journey.
The overall intention is to give the reader a sense of the whole and to add their own
emotion/lived experience within the process of reading. This agrees with Flint‟s (2004) idea that
the poetic space enables changes that occur through metaphor internally, to become manifest
outside in the physical body of the writer and reader, where it is embodied (Hunt and Sampson
2006). My function of reflexivity in writing and counselling enabled the selves and feelings
found in shock, anguish, a murderous self, howling, and a search for meaning to be experienced
following trauma. Through reflexivity the participants discovered similar selves within their
counselling stories. There is the shock of their re-experienced feelings when they connect with
childhood trauma and more recent trauma through death and loss; their anguish of the opposition
created by these feelings coming into experience; their denied selves (or murderous selves) being
met, like the grief stricken little girl, the worst mother and the frozen child; their howling is re-
experienced as metaphors enable their lost/unconscious feelings to be made conscious on the
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page; their search for meaning helps them make sense of their history to discover who they really
are and who they want to be. My personal experiences led to the discovery of such processes in
others by the way the participants were asked to write their journals and then by the writing of
the findings poems. Yet the findings poems came into being through grief which took me back to
where I started with my own writing processes. Such grief seemed to return me to a place where
I re-discovered my passion for the work and enabled the lived experience of others to be heard
(Muncey 2005) with a means that is integral to the method already established.
By listening to my voice of the present the research journey continued as opposed to being halted
by grief. My own metaphors reminded me that I was in a place of opposition where there was a
choice between living fully (continuing with the study) and denying that right to live fully
(letting the study go). I chose to live fully and continue with the research and in so doing the
anguish experienced though such opposition revealed the creativity that produced the findings
poems. The concepts are intertwined even within the process of shaping the poems. Beauty and
the Beast were never far from me in that I needed the Beast to protect me as I took time away
from the work and wrote out the wildness of grief in poetry; and I needed the opposition of
Beauty to refuse the death of the study as I held onto it and continued to care for others, the
participants who had given so much of themselves to the work. This takes me back to Gee‟s
(1991) belief that the meaning of stories is embedded not just in the individual mind but in our
backgrounds and history or as Smith suggests:
“A hermeneutics of moral dimensions that tries to explicate how ethical feeling and
action emerge from a fuller understanding of where we come from and find
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ourselves” (2005; 220).
Where I come from in relation to my experiences impacted on the research just as where the
participants come from also impacted upon the research. Their experiences, traumas, histories of
place and time created relationships with me and with the research as we each searched for a
fuller understanding of ourselves and of the world we live in. The history of the participants‟
lives, their stories, their impact on me and the study, the history of counselling and my history
and present grief are all part of the meaning of this story. All these voices needed to be heard and
the impact of so much history and meaning was not lost through grief but rather heard through
grief.
9.7 Key contributions to practice, methodology and knowledge
The participants found that keeping the journals increased their self awareness and gave them a
memory of this emotional journey. For counselling practitioners offering such a form of creative
writing to clients may be worth exploring as a way of enhancing or contributing to the work. All
the participants felt that the journals aided the weekly processing in between sessions which Lott
(1999) felt was so much a part of her and her research participants‟ experience of counselling. It
may be possible to take such journal entries into the counselling room where the metaphors and
symbols created by clients in between sessions may contribute to the process of the counselling
journey. It also seems possible that keeping this kind of journal might help clients understand
their own process. The participants found the journals useful personal records even without the
analysis as they let their feelings emerge on the page. They became records that they valued
because they held so much of their internal journey. Without fully understanding the unconscious
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processes or messages within them they still added meaning to their counselling experience. So
even if clients chose to keep the journals private and not take them into their counselling sessions
there remains the possibility that the writing would aid their process in between sessions.
To see theory in action from the perspective of the client gives credence to the way
psychodynamic counsellors work. Perhaps the most interesting aspect of the journal narratives
and analysis is not just that they appear to show theoretical concepts like the transferences, the
unconscious and empathy, but that they seem to show the process and emotional movement of
the client. It has already been established that discovering more about the client‟s experience of
counselling is a key aspect of counselling research (Toukmanian and Rennie 1992; Rennie 1998;
Lott 1999). Yet in discussing the difficulty of identifying client processes from the experience of
the client McLeod (2001b) suggests:
“there is a limit to the values of this research, since there may well be
significant therapeutic processes which are outside of the awareness of
clients” (41).
In this research however, the poetic and reflexive stance of the data collection seems to enable
the client to provide evidence of these processes that are outside of their awareness. So perhaps
the way the data has been created provides the possibility for finding out more about these
processes from the client‟s perspective. The participants‟ feedback on the analysis enables them
to say if there is a fit between the analysis and their experience. They all felt that the analysis
helped them to understand more about themselves in that it increased their self awareness. In
particular they were enabled to relate to previously hidden or denied parts of themselves.
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Although the participants each record these processes differently the similarities are crucial.
They all aim to know or understand themselves better; to change themselves internally and
change their external lives; to discover who they are and who they wish to be. They all achieve
these aims to varying degrees and all feel the success gained through their counselling. This is
what stays with me; the participants‟ narratives seem to show that counselling works. They
demonstrate that qualitative narrative research can provide evidence to support the counselling
process. According to Solomon:
“The psyche accomplishes its transformation through the creation of
symbols which are capable of bringing together opposing aspects of the
self” (1998; 227).
The way the journals were written encouraged the use of symbols which in turn seemed to allow
participants to find opposing aspects of themselves. This is how the emotional movement or
transformation of the participants became visible in the journals. It fits with known theory and
with the poetic stance of the data. It is the making visible of such processes, the movement
between dimensions that adds to our knowledge of counselling processes and demonstrates the
value of narrative research. Practitioners, and researchers such as Payne (2006), Speedy (2005),
Biley (2004), and Riessman (1993; 2001) have enabled me to “link language, subjectivity, social
organization and power” (Richardson and St. Pierre 2005:961). The “centre piece” (Richardson
and St. Pierre 2005:961) being language that has drawn the work together by the poetic/reflexive
stance that helped create it. Language constructed the journals and helped the participants to
reconstruct their identities, their selves. In this way language enabled them to discover their own
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reflexivity, to find their own meanings and re-write their stories. At the same time my story and
the story of the research was co-constructed alongside. It seems that my writing, like the
participants‟ journals, became as much a part of “a method of data collection” as well as “a
method of data analysis” (Richardson and St. Pierre 2005; 970). My writing may be seen as data
by the way the story was conceived and by the attitude of remaining open. Remaining open
enabled the inclusion of my poems, thoughts, embodied feelings and emotions that were key
parts of the process of the work. Writing allowed data and analysis to almost combine to release
opposition. The contradictory nature of opposition that holds attraction within its poles seems to
have supported the way I attempted to use objectivity and subjectivity together. But perhaps by
using such different perspectives I actually moved away from objectivity and subjectivity to a
dialectical stance where there is neither, subject or object but “process, always emerging through
a self contradictory development” (Reason and Rowan 1981; 241). Foucault (1970; 1977)
suggests the possibility of freeing thought from subject and object and perhaps because I was
unaware of such a prospect it was possible to accomplish it for it is only with hindsight that I can
feel the likelihood of this freedom. For example to understand the findings poems in terms of
objectivity and subjectivity would be complex but to understand them in terms of process
emerging through contradictory development seems a good fit.
9.8 Recommendations for future research
The future of this research feels as if it is embedded in the poetic/reflexive stance. As all the
participants liked the way they were asked to write their journals it may be of value to take this
further, away from the world of trainee counsellors to clients who have no other connection to
the world of counselling. The one participant who had no such connection other than being a
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client in counselling felt the research was of great value to her, suggesting that such a way of
collecting data may be of value to future participants.
At a recent presentation of this research two of the audience were interested in the stuck position
of uncontained-unfree. They related this to victims of abuse and domestic violence who struggle
to move physically and emotionally from where they are. This was interesting as I had not
mentioned the trauma that gave birth to the research in the presentation. But there may be a
strong link to those who suffer from domestic violence as I have sometimes been aware of my
sister‟s inability to move from where she was. Unconsciously, perhaps I have experienced that
stuck place from her perspective. So to use this particular form of journal keeping with clients
who have experienced domestic violence may be worth considering. However there would be a
need to be aware of the risk inherent in such work. Wright (2004) looks at the work of Bolton
(1999), Hunt (2000; 2004) and Hunt and Sampson (1998) who use forms of creative writing in
writing workshops and in connection with educational and health care settings. She notes the
importance of being aware that such writing would not be appropriate for “disturbed or psychotic
patients” (9) who would need more therapeutic care than some practitioners might be able to
offer. There would be a need with any future use of the method in research and practice, to be
sure that such ethical concerns for those taking part be taken into consideration. Bolton presents
examples of writing by women that show the fierce inner critic within them. Although this may
enable them to identify this aspect of themselves and make it conscious there remains the
necessity to be aware of the power of the emotions that might arise in such circumstances.
Motion (2000; 6 in Wright 2004) reminds us of the power of creative writing for “poems are a
hotline to our hearts, and we forget this emotional power at our peril.” Such power needs
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counsellors/researchers who have the experience and sensitivity to recognize when keeping a
poetic type journal may not always be appropriate for the wellbeing of the client/participant.
Although the method for keeping the journals may not be suitable for all researchers of lived
experience it does feel applicable to counselling research for as counsellors we use our
sensitivity to listen to and interpret clients‟ stories. Without always realizing it we listen to
fragmented sentences where normal logic is disrupted. We hear this natural form of expression
whenever we are with clients. Symbols and metaphor are an integral part of the work we do as
we listen to clients trying to find the words that fit their experience. It is this similarity between
what we do as counsellors and the way the participants were asked to write the journals that
creates a method that fits counselling. By taking what we do with the spoken word and
transferring it to the written word the narratives created using this method seem to enlarge our
understanding of the client‟s experience and process. It creates the opportunity to witness the
client‟s experience from the client‟s perspective. To take this further by using the method with
clients with specific problems like grief/trauma or eating disorders for example may give
practitioners more understanding in these areas of interest.
9.9 Conclusion
This final chapter highlights how the varied aspects of the research are bound together by the use
of voice and the poetic stance. Keeping my processes, my different voices in awareness through
the progression of the study enabled language, the poetic stance to remain at the centre of the
work. My passion for the impact that language can create through symbols and metaphor
remained central whether looking at the concepts of containment, freedom and polarity or
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established theory. Language both contained the data in the journals and contained the history of
all the stories that were told; and language released the data as the participants shared their lived
experience of counselling in their narratives and as I shared the lived experience of a narrative
process. The participants helped create a new method, as they added to our understanding of the
client‟s process as opposition generated transformations that became visible on the page. From
their journals a huge amount of information was created as the concepts, established theory and
the process of narrative research all intertwined. As I struggled with the confusion of information
even in this conclusion Beauty and the Beast became the metaphor for the containment-freedom
polarity. In a sense this had always been but I had not contained it in words, not freed my
thought into the action (Foucault 1977) of writing out „Beauty-Beast relationship‟. The process
of such contained freedom has enabled a new method, a construct, a polarity, lived experience
and meaning to be displayed. Language has enabled a showing of what may be, a knowledge of
possibilities, a process emerging through contradictory development, and this seems to be
enough.
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