Project Introduction
The ‘fuzzy space’ I refer to in my portfolio introduction is a space I have found myself
frequently entering into when working as an executive coach. This space is one in
borne in the relationship that is experienced in the coaching session and which draws
on my need to be with my client in a more ‘I-Thou’ space i.e. Being-with the other as
the clients (organisation and individual) buy from the coach their knowledge, skill and
experience of applied leadership development. Usually this works best when the coach
concerned has sound business knowledge and experience and has had some
experience of leading in the organisational context themselves. Until very recently, this
rarely required the coach to have any kind of counselling or psychotherapy training. In
leadership style. All of these require that the client has and wants to develop a certain
the-world with others are an essential part of not just existential counselling, but any
understand the broader use of counselling and psychotherapy in the coaching arena.
In my research for this project, I explored the ‘fuzzy space’ with 12 other executive
page 8). I will also explore each of these themes from an executive coaching
perspective and look more closely at how existential philosophy and psychotherapy can
Finally, I will review what is currently written about existential coaching in an attempt to
better understand my own and I am sure others’ struggles with a more prescriptive way
of working as a coach and to help elucidate my own journey from ‘fuzzy’ to ‘clearer –
conversations with my co-researchers to both stay true to their experience but also to
retain some existential differentiation to my work – I was very aware of not being guided
The questions were designed with the hope of ‘revealing more fully the essences and
meanings of human experience’ (ibid). With each of the co-researchers, I found myself
exploring different areas in depth. This depth usually depended on three factors – their
experience of a ‘fuzzy’ or ‘clear’ space, their philosophy as coaches (how they chose to
work with emotions, how they use the relational space), and their level of comfort or
discomfort with the ‘fuzzy space’ I describe. See Appendix 1 for my approach to the
background of my co-researchers.
(Moustakas, 1994: 122). Firstly I ensured I had recorded all relevant statements made
sentences or statements that I had recorded and I then gathered them into broader
groupings and ultimately into themes. The 6 general themes I identified in my research
which help me to understand other’s experience of being or not being in the ‘fuzzy
space’ are:
- Contracting (the conversation up front which clarifies not just what will be
- Relationship (how this is built and how it is used in the coaching work)
- Space that is different (fuzzy or clear but in both cases defined and
distinguishable)
- Co-creation (of the coaching experience and the insights to be gained from it)
- Being authentic (with self and client and noticing when the client or self are
being inauthentic)
- Potential for harm (and the awareness of doing harm to the client by leading
them into a space they do not wish to or are not ready to go)
being in a place that is ‘not pure coaching and not pure counselling either’ (co-
researcher no. 41). Nine of the 12 were not currently experiencing the space as fuzzy
but instead described it as being quite clear to them i.e. they knew what they were
doing and why and so did the client. They said that at some point in their careers they
had probably questioned it or wondered about their own coaching approach or style but
that over time they had increased in clarity and confidence about how they went about
coaching. All nine were very explicit that they don’t do ‘transactional coaching’ which is
1
As I have ensured the confidentiality of all co-researchers, I will identify quotations
by the number of the co-researcher interviewee in the order that I dialogued with
them i.e. the quote above was from the fourth co-researcher I interviewed.
just based on the achievement of set performance goals alone and were strong in their
belief that ‘we cannot separate the person from the performance’ (co-researcher no. 1).
‘being’ rather than ‘doing’ in the coaching relationship. Bluckert makes this
differentiation when he says ‘Good coaching is a dialogue rather than an interview, with
a looser and more flexible rhythm. This requires the coach to relax, let go of fixed ideas
of where the session should go and work more with emerging needs and process’
(2006: 77).
My personal journey
During the research process, I noticed that I have been feeling less grounded and
confident in my abilities as a coach. Whilst the dialogues have helped clarify some of
the fuzziness, they have also raised many more questions. I have questioned my
preference for a less structured, more emergent way of working with my coaching
clients and I have questioned my desire to work and explore emotions. In reviewing the
data and literature, I am building on that clarity through the exploration of these key
themes, thinking more about my own existential approach to coaching and identifying
questions that I will continue to ask long after this project has been completed.
Research Themes
Contracting
10 of my 12 participants reinforced the importance of open and clear contracting. In
psychotherapy, we talk about contract and framework in a similar vein to coaching, but
from my research I understand that coaches are much more explicit and demanding of
their clients in the contracting phase i.e. that they will always clearly state their
preferred methods of working and their expectations of their clients in doing the work
with them. In ‘The Skilled Helper’ a book initially targeted at the therapeutic community
but now widely used in organisation consulting and coaching training, Egan describes a
detailed contract with eight distinct parts, including ‘the nature and goals of the helping
process’, ‘an overview of the helping approach together with some ideas of the
techniques to be used’ and ‘how the relationship is to be structured and the kinds of
responsibilities both you and the client will have’ (2002: 65). When discussing
They also described being very explicit with their clients that sometimes the work would
necessitate they explored their past experiences to try to understand their current
dilemmas and that they were expecting to look closely at, and gain insight from the
client’s way of living. They also were explicit about using their experience of the coach-
conversation centres more explicitly around the logistics and practicalities of the
relationship i.e. meeting times, payment terms, arrangements for absence and holiday,
whilst the three elements above may be considered and may be in the therapists mind
but are not as directly and openly discussed as they are in coaching. In coaching,
there is also more flexibility around how client and coach access each other e.g. not
every week, intermediate conversations can take place via telephone or email and
often the coach can reveal much more of themselves in the relationship.
Relationship
quiet conversation, where each person is equal and capable of considering what can
is describing the counselling relationship, this quotation reminds me of the equality that
and what needs to exist in order for the coaching relationship to be one that is
my co-researchers that the relationship becomes one of the main foci for the coaching
work itself. Bluckert strongly argues that the coach needs to bring themselves fully into
the relationship and notice what is happening between him and client when he states
‘the very dynamics occurring in the coaching relationship may be a mirror image of
Existential thinking has some unique and powerful ideas to add to this understanding of
insisted upon viewing human beings from a relational rather than an isolated
perspective. In this way it speaks of existence as a being-in-the-world – in other words
following Heidegger argues that we cannot exist in the world in isolation of others
(although we may try to) and that existence is a with-world where relationships are
relationship and the individual’s experience of being in a world with others. The
Buber, emphasised that the ‘I-Thou’ attitude requires the ‘I to take the risk of entering
itself fully into the encounter: to leap into the unpredictability of a genuine dialogue with
all of its being – including its vulnerabilities – and to be open to the possibility of being
role modelling this willingness to take the leap and be with the other, we can develop in
our clients the courage to do the same. As in therapy, it places much more emphasis
Spinelli talks of conflicts in both internal and external relationships. Internally we are in
conflict between our values and behaviours or our ‘inability to live up to the demands
and aspirations I have set for myself’ (Spinelli, 1997: 6). At the same time we are in
conflict with external others i.e. ‘with partners, friends, colleagues or the world in
general’ (ibid). I find it very interesting that my experience of coaching and other
coaches is that they are generally more willing and comfortable to work with the internal
conflict than the external relationship between themselves and client, although they are
comfortable exploring the client’s other external relationships. When coaches chose to
‘take the risk of bringing the present relationship to attention’ (co-researcher no. 2) it
can often create a positive shift in the client’s degree of trust and willingness to look at
self and potentially may have some ‘breakthrough’ impact. Spinelli describes this further
when he says ‘whatever we can draw upon in the experience of the coaching
question we should ask in exploring our being-with and relating to others when he says
that we need to ask ourselves ‘'Wo, womit bin ich, wenn ich mit Ihnen bin?' (Heidegger,
1987: 145) This literally translates as ' Where with which I am if I am with you?' Cohn
simplifies this slightly by interpreting it as ‘where and what am I when I am with you?’
(2002: 36). For me, this is such a powerful question to consider in understanding both
the relationship between coach and client but also on what it might say about the
client’s relationships with the external world – both in terms of where and what we
experience as the client and where and what they experience of us. Again, in
conversation with Spinelli, he proposes that it may not be the same ‘I’ that enters into
the coaching or therapeutic relationship and that it is helpful to wonder ‘who was I being
Space
2
In personal conversation with Ernesto Spinelli, 10/07/07 and quoted with his
permission
Heidegger has been the most useful philosopher in helping me to understand my
space that is created and entered into by coach and client’ when he says that he relates
to the other not just as an individual but that ‘I stay with you in the same Hiersein.'
(1987: 145). Again, Cohn gives this added clarity in translating it as ‘I am not related to
your presence as an individual, but dwell with you in the same Being-here’ (Cohn,
2002: 36). So, what I take from this is that whilst the coaching relationship is
significant, what is also significant (and may, with some clients, be critical) is the
‘dwelling place’ or ‘space’ that is created for you both to work in.
Lee describes a ‘learning’ space created between coach and manager that invites
unconscious can be examined; where fixed patterns of feeling, thinking and doing can
be understood in terms of the results they achieve’ (2003: 62). Bluckert describes it as
a ‘holding space’ that provides a safe enough, strong enough space to contain the
Lee gets very close, from a coaching perspective, to describing a possible existential
creation of a learning space depends on a particular quality of the coach that we might
without reaching prematurely for fact or reason’ (2003: 63). I wonder if he has been
informed by Spinelli’s well-known description of on the phenomenological method that
he calls ‘Un-knowing’ i.e. ‘the attempt to remain as open as possible to what presents
itself to our relational experience’ (1997: 8). It appears that this phenomenological
stance is required to create a higher quality learning space for the client. One of my co-
researchers stated very concisely ‘coaching is learning’ (co-researcher no. 9). I believe
as coaches, we serve better in taking the co-learner role rather than creating a
counselling. I have often, as a coach and counsellor experienced the client needing the
expert to be brought into the space – often due to their anxiety at not-knowing or their
lack of confidence in them self to find the answer. I believe it is the coach’s job to help
them understand this anxiety and find ways to refine the questions they are asking until
of their own world with a genuine interest. This requires a certain kind of space, with
less emphasis on time limitations and less focus on outcomes. Bluckert describes the
benefits of setting a different pace to create this learning space: ‘when we slow down
and examine issues more thoroughly, becoming aware of the process we are really
dealing with, a new factor often emerges into the equation – ourselves (2006: 48). He
also notices how difficult it is for coaches to do this, particularly those who are less
experienced or may be used to working differently – ‘Many of our trainee coaches begin
with a strong tendency to look for the solution to the client’s problem in the external
reality – the outer game. ‘They eagerly race towards a practical set of actions before
fully understanding the complexities of the issue in the first place.’ (2006: 48).
Co-creation
where coach and client work together to develop a joint understanding of whatever is
being considered. There is a feeling that something new emerges for both coach and
client which they can share in the experience of the coaching relationship and often are
able to take away and reflect on separately afterwards. In discussion with Spinelli, he
described the coach and client ‘co-creating a world where they experience themselves
being with each other in a certain way that is different to how they are when they are
‘The client and the therapist may experience a feeling of togetherness. These
are the moments when there is an intense understanding of how the client gains
The intensity of co-creating with a client creates for me, and for a number of my co-
They expressed a particular shift in energy and physicality when this happens e.g. ‘I
stop noticing what I’m doing’ (co-researcher no. 10), ‘I get an enormous sense of
wellbeing, of being ‘in flow’ (co-researcher no. 9), ‘the work seems effortless and yet we
are both carried along by it’ (co-researcher no. 11) and ‘it is often when we are in this
place that we have our greatest breakthroughs and insights’ (co-researcher no. 5).
Spinelli interprets what Husserl has to say on the experience of minimal self-
consciousness and in the paradox Husserl himself identified – ‘when we consider the
most astounding, the most vital, the most involving experiences in our lives, those times
when we felt most ‘alive’ we find that here too, the I is minimally self-conscious; indeed
during such times there seems to be little, if any I-related experience (Spinelli, 1997:
121).
Often in minimising our ‘I’ and facilitating this with the client, we are able to move
experience from ‘subjective’ to ‘objective’. Kegan talks about ‘subject’ as ‘the place
where things are experienced as unquestioned simply because they are the very lens
through which we see life. They are taken for granted....Our reality. Object on the
other hand refers to things that are now in fuller awareness and can be seen, thought
about, questioned and acted upon in a new way’ (Bluckert, 2006: 81). In coaching, we
encourage our clients to practice reflection, to master the art of moving the subjective to
the objective, in order for them to be able to have a fuller understanding of their
behaviour, thoughts, and relationships and thus hopefully prove greater insight and be
potentially transformative. In fact, the entire coaching session can often be one of
reflecting on what’s been going on for the client and bringing it more into a more
Being Authentic
Many of my co-researchers talked about the need for congruence in both developing
feeling, an ability to openly express what one is experiencing in the relationship with the
client, and a matching of values with behaviour. One of Carl Roger’s descriptions of
congruence says that the ‘feelings the therapist is experiencing are available to him,
available to his awareness and he is able to live these feelings, be them and able to
communicate them if appropriate’ (1951: 61). Of course, he then goes onto describe
how no-one fully achieves this all the time but that we must listen to what is going on
within ourselves and ultimately understand what it might be saying about the
relationship.
Existential authenticity is about being true to one’s own values and beliefs, not to those
of the herd (Cooper, 2003: 27). Often as coaches we have to role model this authentic
being, including noticing when we are acting in ‘bad faith’ (Sartre: Being and
Nothingness, 1943) and being open about when we are doing this. In addition, we
have to attend to and often, highlight with our clients, when they are finding it hard to be
about their choice (or as they see it, lack of choice). Sartre’s idea of ‘bad faith’ is also
helpful in understanding our refusal of choice. As Cooper puts it ‘At the heart of such
self-deception is a denial of our freedom and responsibility’ (ibid: 23). Often we hear
clients saying things like ‘they expect me to behave this way’ or if I want to get on in this
organisation I am going to have to start behaving like this’ which is an example of the
coaches. However, most of my co-researchers were keen discuss the subject of the
potential harm that can be done when a client is led into a place that he or she may not
had with a client before they were trained or more developed as a coach which had
resulted in a serious emotional breakdown for the client. Some shared stories of
interventions that had gone wrong with other coaches who were untrained or
unprepared to deal with the experience of tapping into deep emotions. A number
referred to Roger’s basic trio of congruence, empathy and positive regard as the most
In the last 3-4 years, there has been an increasing drive to encourage coaches to have
am a member, require that the coach has BACP/UKCP level psychological training or is
well on their way towards it. Not all experts see counselling training as necessary but
instead talk of the need for ‘psychological mindedness’ – ‘an umbrella concept that
emotional aspect when she describes coaching as ‘a future focused, goal and action
oriented process that uses many of the same skills as therapy but with a different
orientation and relationship (2007: 3). I am not sure that the distinction is as clean cut
as Vaughan-Smith describes. Lee also appears to disagree when he says ‘In practice,
the process of change in coaching and therapy are more similar. Both require an
engagement with the personal and the practical......working through emotional blocks
can be essential for realising positive and sustainable change (2003: 22).
The majority of my co-researchers talked about the potential harm that can be done
from a badly timed, poorly intentioned or unskilled intervention which seeks to explore a
person’s deeper feelings about a work situation, as well as highlighting the potential
harm that can be done by not recognising or not attending to heightened emotion or
relationship, to the client feeling robbed of their own responsibility for change, to a
therapy. McMahon, one of the most well regarded coaches, and herself a BACP
become aware of the way he is thinking’ (2007: 53). However, Brunning believes that
a number of these cognitive-behavioural approaches can be too quick-fix and that there
are potential dangers with ‘coaches who lack rigorous psychological training doing
more harm than good’ (2006: XXV). Maybe coaches do not all require ‘rigorous
psychological training’. Indeed I have met and worked with a number of coaches with
paper where they looked at ‘a considerable body of research into the dynamics of the
relationship during psychotherapy and counselling and we believe that coaches cannot
Coaching and Mentoring, July 2004). In fact, they elaborate further on what they mean
‘Coaches cannot avoid working with ‘blocks’ to development with the client and
for this reason we would argue, they need to build on the body of knowledge
urgently needed for the client to get unstuck and move on’ (2006: 83). One kind of ‘un-
This catharsis, he describes, seems to be able to take many forms, from a more
‘hyperventilation’, ‘physical holding’ and even the use of ‘psychotropic drugs’ (2001:
103). Heron’s original work was focused on counselling training, but has more recently
been taken up by a number of coaching training institutes and Heron even states one of
its central uses is the training of trainers and facilitators in business professions (2006:
interventions and can only fear what they might do to an emotionally vulnerable
individual as well as the potential damage to the coaching relationship itself e.g.
breakdown of trust.
Existential Coaching
There is not much out there written about ‘existential coaching’ Ernesto Spinelli and
others (including myself) are mostly independently, practicing their own approach to it.
On his ‘Existential coaching’ website, Spinelli talks about a ‘life-space’ being created for
clients:
know more accurately and to experience more honestly just what their
worldview is, what it is like to experience oneself and others through that
worldview, and how the current dilemmas, concerns and uncertainties that are
presenting themselves may be challenges to, or outcomes of, that very same
From this I understand that there is a reluctance to develop and rely on tools and
techniques in the coaching relationship and that the focus is in creating an exploratory
space to understand how the individual experiences living and to help them identify and
understand the paradoxes that life presents. In conversation with Spinelli he described
the process of one of ‘active investigation’ into the client’s way of being into the
organisation as well as how they interact with the organisational system itself.3
As part of the special group in coaching psychology set up within the British
Psychological Society, Spinelli talks about the emphasis on ‘being’ rather than ‘doing’ in
principally upon the clarificatory possibilities arising from the coach and client’s
experience of being in relation with one another and how this experience
http://www.bps.org.uk/coachingpsy/coachingpsy_home.cfm).
the ‘Existential Stance’ where he recommends six core concepts that the executive
coach needs to understand if choosing to work existentially with clients. These include
among them: ‘Choice’, ‘The Herd Instinct’, ‘Confrontation’ and ‘The Absurd’. He also
provides ten existential guidelines for the executive coach, including ‘Anticipate anxiety
and defensiveness’ where he warns ‘beware of the client who reports no anxiety, for it
means that he or she is not able to notice or discuss feelings or his or her subjective
inner state’. Spinelli also places an emphasis on anxiety as a focus for existential
coaching:
3
In personal conversation with Ernesto Spinelli, 10/07/07 and quoted with his
permission
Existential Coaching recognises that anxiety is not necessarily "a bad thing" or a
can be stimulating, can put us in touch with our sense of being alive, and is the
life that was anxiety-free would be empty of meaning, enthusiasm, curiosity and
Explaining this further from a coaching perspective4, he talks about the executive’s
anxiety as s/he looks forward at the several possibilities open to them and the choices
to be made. He also points out that as coach’s we have to pay attention to the wider
system and that organizations themselves have different responses to their own
uncertainty and anxiety and that it is helpful to understand the client’s response to this.
using an existential approach e.g. exploring and understanding meaning and purpose
in their working lives as well as in their ‘whole’ lives, identifying and understanding
lives e.g. the absurdity of organizations, responsibility and the freedom to choose . In
my work with clients I am aware of avoiding the Heideggarian ‘leaping in’. From a
coaching perspective, Van Deurzen’s description is helpful when she says ‘we may
care so much for the other that we take over from him and take away his care for
himself……..when we leap in for the other we rob him of himself and his openness to
the world’ (1997: 38). I believe that there can be more of a risk of this in coaching
where there is more of an emphasis on outcome – for coach, client and organisational
4
In personal conversation with Ernesto Spinelli, 10/07/07 and quoted with his
permission
sponsor. As Cooper puts it ‘Leaping-in involves taking over the other person’s concerns
and projects for them, and handing them back the task when it has been completed or
coaching clients, particularly at the start of the relationship, when their story is being
told. In the same way that I do in counselling, I pay attention to and explore their
experience of living e.g. I will explore the clients world of being-with self and others as
well as wondering about their experience of the physical world. If a client presents to
me as highly driven and successful, yet physically shows signs of stress or self-neglect,
I will subtly explore the physical dimension with in an attempt to have a fuller
to coaching. I am aware that what is out there is limited, but I believe there is a growing
body of existentially oriented coaching practitioners who I hope to engage with and co-
As I said at the start of this paper, my research journey has taken me away from the
fuzzy space and toward a clearer understanding of what goes on between myself and
my client in the coaching relationship and how this is different from and mostly similar
to my experience as a counsellor. I have come to realize that in the same way that
naturally drawn to and the extent to which I can and am willing to flex for my clients. I
am always aware that it would be in bad faith for me to avoid talking about the
relationship or attempting to co-create a learning space, whilst at the same time I need
to be guided by the client’s willingness to bring their full self. In researching this project,
I am clearer about what I mean by a fuzzy space, I am even certain that for me that
Each of the dialogues began with some sharing of experiences. Where the co-
researchers were unknown to me, we spent a lot of time ‘getting to know each other’ in
Where the co-researchers were known I would briefly recap on anything about my
research they were unclear about or any gaps in their understanding of my background
or mine of theirs.
description of what I call ‘the fuzzy space between coaching and counselling’ and my
sharing of my own experience of this. This would often then naturally lead into the flow
of questioning.
I did not record any of the dialogues. I made fairly detailed notes of each conversation
as it took place which I then reviewed and elaborated on immediately after the
conversation.
Questions
face and telephone dialogues with my co-researchers. I walked them through the list of
questions, reading them aloud and noted down their answers as they spoke. When the
dialogues were complete, I checked over my notes to fill in any gaps I saw and ensure
1. How would you describe the space I am talking about as the ‘fuzzy space’?
3. Can you describe a particular client situation where you have clearly entered
can you talk me through the events leading up to it and what happened in the
space itself?
4. What was going on for you when you were in that space i.e. what were you
5. How would you describe what you were doing in that space – for the client or
7. Can you tell me about what you experienced immediately after the session was
over?
8. Can you tell me what you experienced a little while later when reflecting back on
the session?
9. Is there anything else you would like to share or discuss as part of this
dialogue?
Participants
varying levels of coaching and counselling training (the descriptions are taken broadly
I am deeply grateful to the generosity of time and thought that I benefited from with
each of my co-researchers.
Bibliography
Bachkirova, T & Cox, E (2004) ‘A bridge over troubled water: bringing together
coaching and counselling’. The International
Journal of Mentoring and Coaching Vol II, Issue 4.
West, L & Milan, M (2001) The Reflecting Glass: Professional Coaching for
Leadership Development. London: Palgrave