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| Meaning in the Rebuilding Stage: Valued Goals |
Meaning in the Rebuilding Stage: Valued Goals
The developing sense of identity, and having self-congruent goals, endows life with a sense of purpose. In the day-to-day sense, Mary (1994) found that working gave her a reason to get up in the morning and to stay with the struggle:
The developing sense of identity, and having self-congruent goals, endows life with a sense of purpose. In the day-to-day sense, Mary (1994) found that working gave her a reason to get up in the morning and to stay with the struggle:
For example, I find it hard to get out of bed and sometimes I don’t feel confident. I just have to push myself. I don’t allow myself to give in to that. If you’re working you’re expected to turn up. (p. 19)
In the context of recovery the need for a reason to start each day is not trivial. However, in the Rebuilding stage, people also begin to find purpose in the more philosophical sense of finding a meaning in life. Their occupations provide them with more than a reason to get out of bed; they provide a reason to live. A vocation is often born of the experience of illness or recovery itself. After many years of trauma counselling, and with support from professionals, family and peers, Lynch (2000)
was able to gradually give up all medications. In time she was able to begin working with children who, like herself, had been abused:
Most importantly, I began to invest in myself, I felt hopeful again. Eventually I resumed working with children who were abused. I began doing part-time consulting work [in mental health]. I continued to start new self-help and advocacy organizations, investing my time and energy to help others regain their health. It all seemed so strange. My life’s suffering had led to my life’s work! (p. 1431) Finding a meaningful role can be a catalyst to, rather than an outcome of, the recovery process, and such roles can be instigated by people in the helping professions:
A dramatic turn in my coping occurred about seven years ago when Dr. Cole asked me
to form some sort of patient group at McLean Hospital . . .. After some research I discovered the National Depressive and Manic-Depressive Association and was given their approval to form a chapter... I devoted every ounce of my energy to this project . . .. (Berman, 1994, p. 43)
Imperative to providing impetus to recovery is that the role must be autonomous: it should be integrated with the person’s sense of self, and therefore intrinsically motivating. As such, the person finds joy in performing the role. Simply doing a mundane job because it is part of the rehabilitation programme is not sufficient.
Unzicker (1994) forcibly makes the point that professionals must not redefine what success means for their clients: If a client is working six hours a week in a janitorial service, run by a mental health center . . . the case manager writes a report to the stage/funder which claims a wonderful programmic success. Nobody ever asks the poor guy sweeping the floors if he wanted to do that in the first place. (p. 63)
Similarly, John (1994) makes clear:
People who are disabled deserve to grow and learn to the best of their abilities. I think they can be an asset – an inspiration – to people in the community . . .. My life now is great. I’ve done the first year of a two-year part-time course and I’m enjoying it immensely. I enjoy learning, especially in the caring field. (p. 10)
An example of an intrinsically motivated goal is provided by Alexander (1994), who found writing therapeutic, providing a purpose intensely meaningful to him:
I had experienced another world that I believed needed to be communicated. I rewrote it over the years, compiling manuscripts. This ritual put me in touch with my underlying dynamics, the message of my experience. It culminated recently in its publication . . .. (p. 39)
The search for meaning in the wake of mental illness can also be a deeply introspective process. Some have related how it entailed the reconstruction of their understanding of the world. For example:
An integral part of my recovery has been my search and discovery of meaning for my life. This is a philosophical and psychological issue that goes beyond mere chemical imbalances in the brain. In this search, I have developed a new world view.
(Murphy, 1998, p. 188)
Murphy explains that discussing her views about the world was part of her therapy, and describes the respect shown to her by her psychiatrist as ‘a prerequisite for hope’ (p. 188). As well as purely philosophical understanding, many described a spiritual element that was important to their recovery. One such person is Watson (1994), who found strength for the struggle through her faith:
[God’s] love insures that our courage will not be wasted or in vain. As we are strengthened by our courage, we shall ultimately emerge victorious to a life richer in joy, peace and love. Rejoice in yourselves. Rejoice in your courage. (p. 75) King (1998) has stated that, following loss, the new ‘possible self ’ must be as ‘elaborate and emotionally engaging’ (p. 123) as the one it replaces, in order to give life meaning. Reflect back for a moment to the issue of identity. Two metaphors for identity formation were discussed in the Preparation stage: discovery and creation (Waterman, 1984). Waterman’s conceptualizations can be utilized again in the Rebuilding stage. According to Waterman, discovery involves the individual discovering, developing and living in accordance with his or her highest potentials, or intrinsic character. This endeavour brings meaning and purpose to one’s life. In contrast, creation implies there is no ‘true self ’, but that the person chooses from endless possibilities with which to build something of value. Waterman likens creation to finding ‘something to do’, and discovery to finding ‘someone to be’ (Waterman, 1993). Rebuilding identity can be seen as having an element of creation, in that the person finds a worthwhile occupation. However, this occupation may not necessarily be in keeping with his or her true character. In order to build a meaningful life, the person must find ways of expressing their innate qualities and the chosen values that theyhave rediscovered – or perhaps redefined – in thePreparation phase.Waterman describes this as ‘personal expressiveness’ – engaging in activities that give a feeling of personal fulfilment. This concept of personal expressiveness resonates with Deci and Ryan’s (2002) description of intrinsic motivation – the pursuit of goals that are self-concordant, or stem from one’s core values.
Finding meaning, then, is more than finding a valued occupation, but rather is more akin to finding a way to live. This may include, but is not limited to, vocational goals. It includes examining one’s spirituality or philosophy of life. The journey is, in itself, a source of meaning for many. Watson (1994) expresses this in spiritual terms: Most of us do not see ourselves as courageous, but I do see us all making these heroic choices that speak of a closeness to God and an affirmation of His love for each and every one of us. This love insures that our courage will not be wasted or in vain. As we are strengthened by our courage, we shall ultimately emerge victorious to a life richer in joy, peace and love. (p. 75)
In the context of recovery the need for a reason to start each day is not trivial. However, in the Rebuilding stage, people also begin to find purpose in the more philosophical sense of finding a meaning in life. Their occupations provide them with more than a reason to get out of bed; they provide a reason to live. A vocation is often born of the experience of illness or recovery itself. After many years of trauma counselling, and with support from professionals, family and peers, Lynch (2000)
was able to gradually give up all medications. In time she was able to begin working with children who, like herself, had been abused:
Most importantly, I began to invest in myself, I felt hopeful again. Eventually I resumed working with children who were abused. I began doing part-time consulting work [in mental health]. I continued to start new self-help and advocacy organizations, investing my time and energy to help others regain their health. It all seemed so strange. My life’s suffering had led to my life’s work! (p. 1431) Finding a meaningful role can be a catalyst to, rather than an outcome of, the recovery process, and such roles can be instigated by people in the helping professions:
A dramatic turn in my coping occurred about seven years ago when Dr. Cole asked me
to form some sort of patient group at McLean Hospital . . .. After some research I discovered the National Depressive and Manic-Depressive Association and was given their approval to form a chapter... I devoted every ounce of my energy to this project . . .. (Berman, 1994, p. 43)
Imperative to providing impetus to recovery is that the role must be autonomous: it should be integrated with the person’s sense of self, and therefore intrinsically motivating. As such, the person finds joy in performing the role. Simply doing a mundane job because it is part of the rehabilitation programme is not sufficient.
Unzicker (1994) forcibly makes the point that professionals must not redefine what success means for their clients: If a client is working six hours a week in a janitorial service, run by a mental health center . . . the case manager writes a report to the stage/funder which claims a wonderful programmic success. Nobody ever asks the poor guy sweeping the floors if he wanted to do that in the first place. (p. 63)
Similarly, John (1994) makes clear:
People who are disabled deserve to grow and learn to the best of their abilities. I think they can be an asset – an inspiration – to people in the community . . .. My life now is great. I’ve done the first year of a two-year part-time course and I’m enjoying it immensely. I enjoy learning, especially in the caring field. (p. 10)
An example of an intrinsically motivated goal is provided by Alexander (1994), who found writing therapeutic, providing a purpose intensely meaningful to him:
I had experienced another world that I believed needed to be communicated. I rewrote it over the years, compiling manuscripts. This ritual put me in touch with my underlying dynamics, the message of my experience. It culminated recently in its publication . . .. (p. 39)
The search for meaning in the wake of mental illness can also be a deeply introspective process. Some have related how it entailed the reconstruction of their understanding of the world. For example:
An integral part of my recovery has been my search and discovery of meaning for my life. This is a philosophical and psychological issue that goes beyond mere chemical imbalances in the brain. In this search, I have developed a new world view.
(Murphy, 1998, p. 188)
Murphy explains that discussing her views about the world was part of her therapy, and describes the respect shown to her by her psychiatrist as ‘a prerequisite for hope’ (p. 188). As well as purely philosophical understanding, many described a spiritual element that was important to their recovery. One such person is Watson (1994), who found strength for the struggle through her faith:
[God’s] love insures that our courage will not be wasted or in vain. As we are strengthened by our courage, we shall ultimately emerge victorious to a life richer in joy, peace and love. Rejoice in yourselves. Rejoice in your courage. (p. 75) King (1998) has stated that, following loss, the new ‘possible self ’ must be as ‘elaborate and emotionally engaging’ (p. 123) as the one it replaces, in order to give life meaning. Reflect back for a moment to the issue of identity. Two metaphors for identity formation were discussed in the Preparation stage: discovery and creation (Waterman, 1984). Waterman’s conceptualizations can be utilized again in the Rebuilding stage. According to Waterman, discovery involves the individual discovering, developing and living in accordance with his or her highest potentials, or intrinsic character. This endeavour brings meaning and purpose to one’s life. In contrast, creation implies there is no ‘true self ’, but that the person chooses from endless possibilities with which to build something of value. Waterman likens creation to finding ‘something to do’, and discovery to finding ‘someone to be’ (Waterman, 1993). Rebuilding identity can be seen as having an element of creation, in that the person finds a worthwhile occupation. However, this occupation may not necessarily be in keeping with his or her true character. In order to build a meaningful life, the person must find ways of expressing their innate qualities and the chosen values that theyhave rediscovered – or perhaps redefined – in thePreparation phase.Waterman describes this as ‘personal expressiveness’ – engaging in activities that give a feeling of personal fulfilment. This concept of personal expressiveness resonates with Deci and Ryan’s (2002) description of intrinsic motivation – the pursuit of goals that are self-concordant, or stem from one’s core values.
Finding meaning, then, is more than finding a valued occupation, but rather is more akin to finding a way to live. This may include, but is not limited to, vocational goals. It includes examining one’s spirituality or philosophy of life. The journey is, in itself, a source of meaning for many. Watson (1994) expresses this in spiritual terms: Most of us do not see ourselves as courageous, but I do see us all making these heroic choices that speak of a closeness to God and an affirmation of His love for each and every one of us. This love insures that our courage will not be wasted or in vain. As we are strengthened by our courage, we shall ultimately emerge victorious to a life richer in joy, peace and love. (p. 75)
