Experiential accounts were gathered through audio-recorded interviews in participants’ schools. Interviews were semi-structured, wherein researchers are guided by an interview schedule but are responsive to participants’ narratives. This is the preferred method for IPA as it facilitates detailed experiential accounts (28). Participants were asked questions about various aspects of their lives, including how they experienced and coped with different emotions and problems and their perceptions and experiences of sources of support. For example, emotion questions included “what sorts of feelings or emotions do you experience when you are not feeling happy?” and “what kinds of things can make it harder or more difficult for you to feel happy?” Prompts were utilised to elicit detail and clarity (e.g., “how does this lead to you feeling that way?”). Participants received a £10 shopping voucher as a gesture of thanks.
Ethical Considerations
Ethical approval was granted by University College London (Ref. 7963/002). Participants and parents/carers received information sheets and gave informed consent. Accounts were anonymised during transcription. Interviews were undertaken with adherence to safeguarding policies and procedures.
Analysis
Participants’ accounts were analysed by the first author using IPA, following the six-stage framework outlined by Smith et al. (28). The analytical process was carried out using pen and paper rather than software to facilitate closeness with the data (28). The first four stages are carried out individually for each participant, with each case approached afresh rather than influenced by analysis of previous cases. Here, the researcher first immersed themselves in the account, reading the transcript several times and listening to the audio. They then systematically coded the transcript, with attention to descriptive, linguistic, and conceptual features (28). Next, they developed emergent themes, considering both the transcript and the initial coding, which at this stage are considered jointly as an expanded dataset (28,30). They then explored and grouped emergent themes into a refined set of experiential themes for that participant.
Stages one to four were repeated for all three participants, with each transcript analysed individually. The researcher sought to ‘bracket’ analysis of previous cases to limit their influence on each individual account as much as possible, in line with IPA’s idiographic emphasis. Finally, once all cases were analysed, each individual’s themes were brought together into higher-order themes representing experiences and sense-making across all cases (28).
Analysis and reporting was conducted in line with IPA quality guidance (26,28) and quality guidance for qualitative research (31,32), namely sensitivity to context, commitment and rigour, transparency and coherence, and impact and importance. Several strategies were utilised to facilitate reflexivity, a key consideration within IPA (26,28), through ongoing documentation of reactions to the data, use of bracketing techniques during coding, and peer discussion. Note that this study reports themes specifically related to symptom experiences; other themes, such as those focused on support mechanisms, are to be reported separately (Authors 1 and 2, in preparation).
Findings
Five themes were developed to capture participants’ experiences of symptoms: (a) The nature of symptoms (object or state); (b) symptoms are a collective mass that can grow; (c) symptoms as central and dominant in emotions; (d) passive experience of symptoms; and (e) grappling with symptoms in relation to the self. In reading the account of findings presented here, the reader should note that “symptoms” is used broadly in describing participants’ experiences. Though this term captures a clinical construct not immediately aligned with the study’s focus on felt experience, participants used both affective and cognitive terminology in their accounts. Thus, participants’ phrasing is used where appropriate, while collective experiences across the sample are broadly discussed as “symptoms” and, within this, “feelings” and “thoughts” for affective and cognitive experiences, respectively.
The Nature of Symptoms (Object or State)
Participants conceptualised symptoms differently, but these largely fell into two categories; firstly, a tangible and objectified object that can one “has”, or secondly an affective state that is more encompassing of the self. In terms of the former, both Amelia and Jennifer understood and presented their symptoms as distinct and tangible entities that could be defined and named, using noun labels. Amelia described having “a worry” or “worries”, generally underpinned by a fear that something bad was going to happen; “about my worries, say, like, will this happen or what will happen if I do this?” Jennifer instead described having “a negative thought” or “negative thoughts”, often about herself: “I kind of have negative thoughts, like, I’m not going to do well and stuff like that […] I think that I’m not good enough, and like… that… mmm… yeah, I’m just not good enough.” Such labels offer a sense of symptoms as cognitive rather than affective in nature and gave a sense of objectification, wherein there are thoughts that are had, rather than something that is felt or embodied. This objectification was often present when the two talked about managing a thought once it had arisen, as was particularly evident when Amelia explained a strategy in which you “flick” away a worry: “If it’s on your shoulder, like, just flick it off and then the worry will go away.” Such statements add to the sense of the experience of tangible entities that can be passed along or flicked away. This apparent objectification was added to by both participants talking about these thoughts as occurring both singularly and pluralistically; for instance, Jennifer talked about having “a negative thought” about a specific issue but also used the collective “negative thoughts”.
Grace, however, did not use this kind of language to describe symptoms, and instead talked consistently about these feelings as an emotional state that she could be in or could become, referring to instances where “I get really upset”. In some other instances she described feeling something, such as “I was feeling stressed”. This kind of language gave the sense that Grace experienced these feelings as all-encompassing and saturating the nature of her being at that moment, rather than having a more separate and isolated quality. Thus, Amelia and Jennifer described thoughts that they considered to be tangible entities separate from their “self”, while Grace talked of feelings that constituted a deeper alteration to the state of the self.
Symptoms are a Collective Mass that can Grow
All participants described experiencing the thoughts and feelings associated with their emotional symptoms as forming a singular mass that could grow and build inside of them. Amelia and Jennifer switched frequently between singular and plural conceptualisations of “worries” and “negative thoughts”, which indicated that although they had concerns about singular aspects of their lives, these could be thought about as occurring collectively. For instance, Amelia talked often about singular “worries” relating to specific things, such as keeping up in class, but she also consistently described these as the collective “my worries”. Similarly, Jennifer described specific negative thoughts, such as that people do not like her or that she is not achieving, but also offered a more general commentary on these feelings as a collection of “these negative thoughts” or simply “them”. Indeed, on a number of occasions she switched to calling these thoughts “it”; for instance, when asked whether she has spoken to anyone else about these negative thoughts, Jennifer replied, “erm… no I keep it inside.” Thus, it seems that though a singular thought or feeling can occur by itself, these can also be thought of as occurring collectively as a distinct feature of one’s life world.
This mass of symptoms could, at times, build and grow, at times becoming unmanageable. For Amelia, who talked about herself as someone who had “lots of worries”, this process seemed, as if by mitosis, wherein her thoughts could multiply if left unchecked: “I forgot to flick it [the worry] off that’s why more worries kept on coming and coming.” Such comments gave a sense of internal multiplication beyond Amelia’s control. Similarly, although Grace did not make sense of these feelings as being singular or plural but a more general emotional state, she reflected that her emotions can become “too much” or “too hard” to deal with. Grace frequently described this combination as building until it reached “a certain point”, where the demands and feelings she was experiencing would become unmanageable for her as in the following excerpt:
I used to self-harm myself, it used to get pretty, like… I used to get so bad […] I didn’t know what else to do, I was just getting so mad […] I was feeling angry, I was feeling stressed… and like, I didn’t know what to do anymore.
Grace’s statement that “I didn’t know what to do anymore” illustrates her feeling that she is unequipped to manage this heightened level of emotional turmoil. Indeed, her use here of several “feelings” words – mad, angry, and stressed – gives a sense of her intense emotional state and provides insight into how overwhelming these experiences could be for her. Thus, it appears that the thoughts and feelings associated with symptoms may arise in relation to specific situations but merge into a wider mass which can grow to become intense and, at times, unmanageable.
Symptoms as Central and Dominant in Emotion Experience
This theme captures the way that Amelia and Jennifer’s talk of “worries” and “negative thoughts” appeared to dominate the emotional discussion within their accounts. It should be noted that Grace did not centralise these specific types of feelings in this way, talking more widely about her emotional experience, and so this theme represents the experiences of only Amelia and Jennifer.
For Amelia and Jennifer, there was a strong sense throughout their accounts that “worries” and “negative thoughts” were central to the participants’ general emotion experience. Talk about these feelings dominated their overall accounts, with participants focusing on symptoms in response to questions specifically relating to emotions as well as questions about broader day-to-day life. Indeed, accounts of their daily lives suggested that these feelings are often present and are a defining feature of how they engage with others, and where the conversation began to move away, both participants would quickly move back to discussing symptoms. It is notable that interviews were broadly designed to focus on how participants experienced life and how they dealt with difficult problems and emotions, meaning that this emphasis on symptoms was broadly led by the participants themselves. Thus, such a consistent focus suggests that symptoms serve as a substantial component of these two participants’ daily lives. This was illustrated in a diversion Amelia took after being asked about her family:
I like being like, with my family on a night time and just relaxing chilled out with like no stress and homework that I’m also worried about if like I get it wrong or if it’s late… because, erm, shall I give you an example of like homework when I was worried?
Furthermore, for both Amelia and Jennifer it seemed that even emotions like happiness or feeling calm were defined as the absence of these symptoms, as in the quote from Amelia’s account above, which was a response to a question about why spending time with her family made her feel happy. Indeed, when asked what it is like to be happy, Amelia stated, “really like happy not worried about anything”. Jennifer seemed to view this relationship between these different types of emotions as though happiness was a baseline, or a true self, that was interrupted by the presence of her negative thoughts:
[Interviewer: During times when you haven’t thought that you’re a failure, what’s, what’s been different about those times?] Erm, I’m happy, and… yeah I’m just, more myself
Thus, there appears to be oppositional conceptualisation of these different types of emotions, in which happiness is the absence of a “worry” or a “negative thought” and can be removed or disrupted by these symptoms.
Passive Experience of Symptoms
Participants appeared to view themselves as largely passive within both the occurrence and the resolution of their symptoms, and experienced tension in relation to how symptoms related to themselves and their identity. Both Amelia and Jennifer had difficulty articulating how and why these feelings were occurring. For instance, Jennifer frequently appeared to find it difficult to comprehend the underlying reasons for these thoughts, as they often did not seem to make logical sense to her:
I’m never really happy even though I got… high, ‘cause like, I got an A in Science and, stuff like that […] I don’t know, I’m never happy, with myself. I mean I am but like, sometime… I’m never happy with like, the grade that I get, I don’t know. But I am happy with myself, I guess.
Unlike Amelia and Jennifer, Grace had less difficulty in identifying where her feelings came from, drawing direct links between her internal distress and areas of her external world which she was finding difficult, such as a difficult relationship with her mother. In this way, Grace’s passivity was not in relation to an absence of understanding of where these feelings came from, but was borne out of a lack of control over those causes; she herself was not choosing to feel this way, it was simply an inevitability given the various challenges she faced.
Amelia, Jennifer, and Grace also appeared to consider themselves unable to actively and effectively regulate and respond to these symptoms once they had arisen. For Amelia and Grace, this extended to making use of those around them to help them manage and resolve these symptoms, as they seemed to feel unable to do so independently. For instance, Grace described keeping a feeling within her until she could talk to a trusted other, usually her dad. It appeared in this way that Grace saw herself as only able to contain and hold the feeling, rather than actually do anything with it or resolve it, which would require another person: “I keep it into myself all day, and then I’ll go home and talk to my dad.”
Where participants did talk about taking steps to resolve symptoms, they did not present themselves as active in these actions. They seemed to find it difficult to articulate why they took the steps they did, or to feel that it was the only option available rather than being a choice. Jennifer talked about eating comfort food “for some reason”, while Grace talked about self-harming because she “didn’t know what to do anymore”. Indeed, they seemed to believe that these strategies often did not work, adding to a general sense of helplessness in relation to symptoms. When the interviewer asked Jennifer how eating comfort food helped, for instance, she responded: “N-, it doesn’t help, at all, but, you just think that it will, but, it won’t. Like, eating comfort food, it won’t help you, at all.” Thus, it seems there are times that participants adopt strategies that can provide only a temporary release or none at all, in the absence of more effective strategies.
Grappling with Symptoms in Relation to the Self
Across all three accounts, there was a juxtaposition of connection and separation between symptoms and the self. There was a general sense that symptoms originate and exist internally, even where they are considered beyond one’s control. For instance, Jennifer often explained that these thoughts are something that she feels she should “keep inside and don’t wanna tell anyone else”, while Amelia and Jennifer talked about thoughts and feelings being in their heads: “sometimes I just like forget, like, still have my worries in my head” (Amelia). Such efforts to keep a feeling inside indicate that this is where it is believed to have originated in the first instance, suggesting some connectedness with the self. Furthermore, although Amelia and Jennifer did invoke separateness in their talk of having worries and negative thoughts, they still presented these thoughts as tied to them through possessional language, such as Amelia’s use of “my worries”.
Nevertheless, participants also established a level of distance from their core “self”, or identity. At times this was indirect, such as the passive ways in which participants viewed themselves within the process of such symptoms or the objectification of one’s thoughts as tangible entities that are connected to, but not a part of, the self. However, there were also several ways in which participants directly invoked a separation between their symptoms and their self. There were several occasions where participants invoked a conceptualisation of “myself” that was separate to the thoughts and feelings associated with symptoms. For instance, when asked what was different about the times when Jennifer did not have negative thoughts, she responded, “I’m happy, and… yeah I’m just, more myself.” Such thoughts and feelings are not only separate from one’s true self, but can disrupt one’s ability to fully be this known version of “myself”. This suggests that such symptoms may not necessarily become incorporated into a new idea of oneself; that is, what comprises “me” is not changed, but is interrupted.
At some points this lack of integration seemed to prompt a dual identity, in which there is a real self and another self that is beyond control. Jennifer, for instance, talked about how she did not “listen to myself” or believe in herself. In these instances, Jennifer had stepped outside of her real self and into a second self that is unreasonable and refuses to respond to what her original self is asking of it. It cannot listen or believe her and is driven by these apparently irrational thoughts. Similarly, Grace talked about an occasion where she had attempted to hide her feelings so as not to appear vulnerable, but explained “I didn’t, (sigh), I tried not, to let the bullies… see that I was crying, but I, I couldn’t help myself.” Here, Grace also makes use of a second, more rational self that is able to assess the situation and attempt to retain control, but the other “myself” invoked here is less restrained and cannot be controlled. Thus, it appears that for these participants the experience of these symptoms can create an internal divide, in which there is another self with a healthier and acceptable set of actions and beliefs, and a second, more unreasonable, self that is ruled by these symptoms and gives unwanted responses.