Terry  Couchman
Email Me

Transitions and Transformation:

Periodic 'adaptations' are needed throughout our lifetimes, both to changing social and environmental factors, but also due to 'internal (mental & emotional) transformations; re-structuring, re-evaluation & reflections of prior experience'. These occur during the early years of development, through adolescence and right up through all stages of adulthood. The early adaptations around 2 -3 years, then 5-7 years  and then 13-14 years are well recognised; through studies of developmental psychology and personal observations of child rearing

Those 'transitions' that arise around 21 years and 35years, and at regular intervals throughout our lives, are not so well recognised. Because these transitions are not expected, or have been institutionally overridden (in our cultures), the 'experience' often results in emotional distress and can even manifest as 'mental illness'. Recognise that learning an growth continues throughout life and that these transitions are evident, then the adolescent, mid-life, retirement and other life stage crises become understandable.

Based upon some basic ideas and work done by Professor Elliott Jaques, (along with his team at Brunel University), I have identified there is likely to be a persistent, typically 7/8 year cycle of adaptive inclination towards fundamental mental, emotional & spiritual change, or 'transitions'. You may have identified some of these critical times for yourself. The 'mid life crisis' is quite likely to be one of these; between the ages of 35 and 42 years. Most of us will have experienced and recollect the childhood and adolescent transformations, for ourselves and our children.

Personal, Social & Spiritual Transitions:

The Seven Ages of Man is a beautiful metaphor for the more dramatic 'transitions', but we live longer now of course. Other significant critical times are 49-50years (the 7th Age), 55-56years and/or 64-65 years, these appear to corresponding with various, institutionally selected, retirement ages. Others 'episodes of transition may be experienced even later, as we live longer. Transitions may also be accelerated in response to need and risk, during life emergencies. We are adaptive and the normal progress of transition and transformation can be accelerated when life challenging needs demand this of us, but there can be a price to be paid.

Some of these later transitions appear as wilful resignations and may be largely misunderstood by those not at that phase of development, or who have not yet experienced a precipitating emergency. Wilful resignations are the acceptance of how things are, retaining a positive, less active but accepting inclination towards circumstances and events. They are distinguished from pathological states by the fact that they do not have a depressive, or manic feature, or any significant evidence of a novel, or persistent mental incapacity.

Evidence of these can be found in literature and media. In adulthood they may be recognised in the behaviour of Christ and his Disciples, Moslem Clerics, Mahatma Ghandi, Martin Luther King, Joan of Ark, Nelson Mandela and many others that you may be able to identify (please email me these). I am most aware of those people I have met in the course of my work. The little hero's and heroines who face life traumas and even death itself, with a positive disposition that benefits the quality of their lives and that of significant others around them.

Incidentally (and there are no guarantees with this), these forms of 'emergency' transition, not only dispose the person positively (and relatively stress free), to the apparently 'irresolvable' circumstances they have met, it also place them in an ideal position to overcome, recover, or resolve those precipitating events and circumstances. 'Spontaneous' recovery, conflict resolution and social transformations are evident in the circumstances of such personal transitions (especially where they are more fundamentally established; as psychological, emotional & spiritual transformations).

All these 'transitions' that I am describing, whenever they happen, are essentially 'designed' to be positive, constructive, mental and emotional developments - 'adaptations' to psycho-social experiences. They are often phases where we 'transcend' our previous understanding of experiences and knowledge, incorporating all old knowledge and experience into a more intuitive 'whole'. From this new ''experiential' base we may then choose to rationally understand things differently in reflecting upon past knowledge & experience.

If we are on track; out of these transition there gradually comes newer and more potent intuitive responses, more representative, rational explanation and greater generalisation of our previous perceptual, psychological & emotional experiences. This may sound quite 'spiritual' in character, along the lines of Eastern Philosophies. The concepts are actually based upon observation and experience, but I do not apologise for any parallel. It is interesting when scientific observations correspond with various established philosophies. This association is not accidental, either (this is explained else where).

Typically, these 'new understandings', or 'Wisdoms', may help us to more fully understand (and eventually explain) past experiences, but, ironically, they appear inadequate to explain the current 'transitional experience' we are undergoing. It is for this reason that a measure of 'confusion', 'disorientation' and distress may be experienced at these times. I describe this feature a an ability to 'explicate' concerning the styles of experience prior to that of the new level at which we can now 'intuit'. Our ability to 'reflect' improves but is largely limited to explaining previous phases of experience and knowledge.

Where we 'expect' and 'go with' these transitions, the confusion and disorientation is less evident. Spiritual transitions and transformations are often of this character. Where there is pre-knowledge and anticipation of 'positive' changes there is adequate time to psychologically and emotionally adjust to them. This is how we can see that the universal 'spiritual', or 'belief system' propensities, in human development, are an integral part of our ability to 'adapt' and prepare to survive changes in physical and social circumstances.

During the more fundamental transitions a new 'intuition' is established. Some cultures (including our own) have 'social acknowledgment' of some of these transitions. Again; consider the idea of the 'terrible twos', when concrete operations become more 'Rational', they become more 'self willed' and they see themselves more as 'them and us', but it is more 'us for them'. Most parents throughout the world identify this phase of transition, however long they are appreciate the phase to encompass.

There is also sometimes a 'traumatic' developmental transition, typically around 7, or 8 years, where children have a more distinct identity of 'self and others'. They develop more rational 'theories' of how things work (they have already been doing this with language and food since 2 years) but are now beginning to understand cause and effect and are able to 'reflect' on previous experiences. They 'experiment', test established boundaries and build theories of cause and effect, in an attempt to predict outcomes.

This stage is recognised by many cultures is some way, frequently as being the stage where children can take some limited responsibility for some things, especially 'moral' issues and 'consequences'. Even when they act and 'argue' against this, it is evident that they fundamentally 'understand' these new issues in their lives. By the age of 10 (or there about) the new knowledge is adequately established and tested, for them to be deemed partially culpable for their actions and able to learn from mistakes. In law they have a measure of recognised accountability for their actions, given that there are no 'inhibitions' to this progress.

Another critical developmental stage, is sometime identified as the 'teenage angst' transition, around 13 -14 years. Here again there are dramatic changes. The person around this age is going through a rapid physical development, hormonal and associated emotional changes, have psychological impact, forcing an 'internal' revision of all previous understandings. There is potential conflict with those who have already been through the transition and, in other ways, 'conflict' and 'conspiracy' with those who are going through the same experiences as themselves (peer group influences and challenges). Once more, they 'experiment', test established boundaries and build new theories of cause and effect, in an attempt to predict and control outcomes.

Again, cultures recognise this important transition in different ways, but these typically expect greater responsibility, loyalties and personal accountability for the person's actions. Along with this they are provided and take, increased freedom of action, under guidance and within the framework of rules. These rules can be broken. but the person is recognised as 'accountable' for breaking these rules and is required to show good reason. This is usually the earliest stage at which an individual could survive and socially cooperate & establish effective group rules, in the absence of adult controls & supervision.

If 'resolved' in this transition, the person themselves typically is capable of acknowledging this accountability, even if they act against it at times. They do not necessarily have adequate knowledge and experience to initially  'manage' many, even common situations, but they do have the level and style of intuitive and intellectual functioning to work things out. They are able to learn from mistakes (if not socially acknowledge them) and re-negotiate practical & social problems and circumstances until a resolution is found, however crude this may be initially.

This transition is the preparation for the next phase of development, where the person 'practices' becoming an adult, engages in the world in productive (and sometimes destructive) ways, towards a 'purposeful' and interdependent adult life, whatever form it takes. This phase is still often 'protected' in some way by the culture and community. This protection can appear crude and unfair at times but it is a framework that provides some resources and opportunities, in spite of the restrictions that may be in place. Kicking at these boundaries is natural and meeting resistance is also a natural part of human development and adaptation.

Another, later transition is at around 21 years, when (in western cultures) you traditionally were given 'the key to the door' (place of your own). By this time most of the essential 'growing up' towards 'accountable' adulthood has been done. For better or worse, the personality is pretty well set and initial 'careers' (of whatever form) are well under way - fundamental training & learning is completed. This transformation can be accelerated to an earlier stage or delayed by culture, personal disposition and social circumstances till later.

By now 'offspring' are already on the scene, or conscious decisions have been made about such issues; perhaps to have been deferred till now, along with arrangements for formal 'partnerships' of one kind or another. Alternatively these will be put off, perhaps until another 'transitional phase' (perhaps; 28, 35, 42 years - typically but not necessarily). By this stage the Adult is expected to largely remove themselves for the 'old' family, and possibly the communities support system, and negotiate individual arrangements for supporting self and family.

Transformations - A Special Feature of Transition:

That will do for now, in explaining these periodic transitions. 'Transformations', on the other hand, need a little more explanation. Put simply, these are those 'holistic', psychological, emotional and spiritual transitions that become established as more-or-less, permanent and resolved feature of growth and development. They are what cultures often describe as an enlightenment (when they have a dramatic impact). If we are lucky, most are quiet and unassuming, in that they can be so natural and commonplace, if we expect them, are prepared and feel safe with them.

There is another important feature that can be apparent in these early and other, more 'advanced' transitions. It would be very surprising if each 'transition' was wholly successful in resolving and transforming all our previous experience and knowledge. When the natural process is disrupted, it is not uncommon to see features from previous inter-transitory phases surfacing. In adolescent and mid-life type transitions it is not unusual to see inappropriate 'regressed' childish (or adolescent) responses to circumstances and difficulties.

This measure of 'regression', during attempted complex transformations, is because we are attempting to enable 'all' previously unresolved stages of knowledge & experiences to 'transform' into new, more experienced and resolved forms. It is a bit like everything goes to 'mush' and all the earlier 'unresolved' fragments momentarily float to the surface, expressing themselves once more. These bits are inadequately 'blended' 'if you like. In attempting to establish the new 'form' these unresolved bits don't fit the new jig-saw for a while. They are 'untransformed' and are uncomfortably left to one side for the time being.

If a previous 'transformation' was incomplete in this way, we may have the opportunity to resolve them later, but it is necessary to become 'comfortable' with the process of transformation in order to achieve this. It is under these circumstances, when we sometimes see uncharacteristic behaviours, that we are most vulnerable. Because of our 'loss' of social recognition, expectation & personal understanding of these developmental transformations, these phases can often be accompanied by a sense of loss, confusion & bewilderment, which (if unresolved) can transfer and present as difficulties the next phase of life.

This unresolved development and associated discomfort, can be apparent to others and not ourselves, or apparent to ourselves and skilfully hidden from others (my a form of mimicking). Sometimes there is mutual recognition but frequently distorted 'shared' explanations also. These transitions can be likened to the 'pupa' stage between caterpillar and butterfly. They are vulnerable stages even if all is going well. If life events interrupt, or our own and others prejudices, ignorance and inappropriate expectations interfere, we can be all the more vulnerable as a result.

This is an important tenant in dealing with mental and emotional health. Such transitions can become 'arrested' because of this 'misunderstanding' and these problems can be incorporated into the next phase of development. This can 'corrupt' our perspective on any new, as well as the old experiences. We should not make the assumption that everyone has (or will) achieved a 'desired', or 'appropriate' level of 'competence' and emotional maturity (at these various stages of development), at a specific age. This would be dangerous. To effect a true 'transformation', requires and appropriate, facilitating, internal and external environment.

The most commonly identified, and the typical ages that we assume for these potential 'transformations', are only general guidelines. People and their circumstances are unique and some social forces are outside our control. This has has been seen to be the case with people with learning difficulties, autism and with any immature, or socially delayed emotional and social development. There is no reason to not expect this to be the case for the rest of us. We can be 'hot-housed', or 'brainwashed' into inappropriate, or pseudo transformations, mimicking a maturation, without the adequate skills and insights to fully appreciate the impact on self and others.

The 'age' criteria and the periodicity of transformations, is approximate and depends upon intellectual and emotional disposition and nature of earlier experiences. This includes the influence of any kinds of  personal and social trauma. These 'milestones', therefore, may not be met in the timescales described, or that can be reasonably expected. It is the underlying pattern and the need for an appropriate transformation, 'eventually', that is important to recognise, in order to obtain individually appropriate maturation, hopefully through a true 'transformation'.

The natural progress towards these transitions can be so disrupted as to have been effectively 'deferred' until later, when circumstances and preparedness are more advanced. Human being are incredibly 'adaptable'. This is a consequence of their ability to (reflectively) integrate practical, emotional and intellectual information into a comprehensive 'reserve' of knowledge that can be used day to day, &/or to deal with crises and emergencies, almost automatically. Sometimes we are forced to 'hold on' to old ways of doing things, although we are capable of 'advancing' the transformation.

A word of warning though; Apparent 'good' and 'bad' experiences can be distorted and incorporated into destructive, rather than a constructive 'emergency kit' transitions. In this way, learned actions and subsequent expectations, can me laid down and become established as negative personality features. Other people, who have had substantial 'bad' experiences, may alternatively incorporate these (reflectively) in a constructive way. They may resolve these in ways that help them (and others) deal with future challenges, as they arise. The latter would constitute a true, holistic 'transformation'.

Alternatively the individual may incorporate bad experiences into a destructive 'emergency kit', that repeatedly puts them into a cycle of trauma and conflict, disadvantageous for themselves, &/or for others. This would not constitute a true 'transformation'. People who have had essentially 'good' direct experiences can utilise these to positive, 'proactive' experience, for themselves and others, alternatively they can incorporate them into a 'complacent' kit, that does not adequately prepare themselves and others for a future crises, when their existing 'skill set' then fails them. Similarly, these situation will and will not, constitute 'transformations' respectively.

There are, of course, extremes of these variations, of both the positive as well and the negative transitions. If someone becomes complacent, through their 'good' experiences, they can may become so extreme in this complacency as to be indifferent to the needs of others. This can be because of limited capacity to empathise, or an active, perhaps almost pathological, resistance to consider others, along with a failure to appreciate the wider, longer term, consequences, even to themselves, compatriots and families. Such transitional states can be described as psychopathic, or sociopathic.

The impact on societies, if the person achieves even moderately powerful positions, can be fully appreciated. It can even have equally devastating effects (if not greater) as those who 'respond destructively to destructive experiences'. We should all be able to identify such destructive individuals throughout history, including recent history (positive and negative experiences can work together to both ends also and this is, perhaps, the more usual case). Such cases may constitute developmental transitions but do not qualify as transformations.

In an opposite extreme, effecting a developmental transition, but not a true transformation; A person can become so aware of their own potential impact on others, having experienced the consequences for themselves of their own negative experiences, they may take this (or find themselves 'pushed') to an extreme where they effectively isolate themselves and accept responsibility beyond their capacity to manage it (at a particular time and place). This is another 'unhealthy' transition and can be manifested in the form of a mental illness.

In extreme cases they may actually persistently put other's needs ahead of their own, to the point that they are substantially disadvantaged. More over, they may become susceptible to the manipulations and bullying of others, even taking responsibility for the 'actions' of others. This does not include the 'Jesus Christ' feature, where we can assume that is possible to accept that 'role', with full capacity to understand it, recognising the repercussions and do it anyway.

Summary:

It it helpful to see the 'experiential learning cycle', that I am describing here, in terms of how we learn to drive. To start with we are taught, and / or cautiously engaging in driving activity, thinking about what we are doing and consciously incorporating our new knowledge into our conscious thinking. As we become more confident this 'knowledge' gets incorporated into our 'unconscious' actions and 'subconscious' minds. It becomes established as a skill that we are able to reflect upon in emergencies. At the same time, those unconscious 'bad habits' we are picking up are also getting laid down, along with the good skills. For the most part we drive competently but are, perhaps, less practiced in dealing with emergencies.

If we subsequently have a near miss, or an accident, or we otherwise become aware of problems with our driving, we can then become more 'conscious' of our driving once more and then, hopefully, take actions to correct this previous learning deficit, or anomaly. If we do not recognise, or adequately appreciate, these errors, then social institutions, in the form or police and the Law, may point the errors out to us, sometimes quite severely. We may then have no choice but to accept that our conduct and previous learning, need to be adjusted. These two forms of realisation are qualitatively different. The former could constitute a transformation of knowledge & experience, the other may constitute a psychological transition at best.

In this same way, and throughout our wider life experience, we can 'undo' some 'bad' skills and incorporate some fresh, healthy, safer skills. If this new learning is not a natural 'transition' for us (at that time) we may need others to guide us in this 'transformation' (as with the 'Law', or advanced driving instruction in our example). If it is a more natural 'revision' of our social and survival skills, we may just get on with it. We may hardly notice the fact we have 'transcended' ourselves. This assumes, of course, that we are not too fearful of the acknowledgments required and the challenging changes that need to take place, and thus avoid them once more. If we do, all is not lost. When we recognise the errors later, there are other opportunities to 'transcend' these deficits and miss-matching skills / experiences.

As I have previously suggested, these transitional changes can appear to incorporate 'negative' aspects also, through some bad experience, perhaps throwing away our previous 'good conduct'. We need to be a little self conscious of what and how we incorporate experience into our new skills set. It will need to work for us in many situations in the future, including those that we can not anticipate. The more 'general' these skills are the better, the more flexible the better. We need to plan to be adaptive to potential situations that may arise, without incorporating 'pessimistic' features. We need to incorporate our understanding of the realities, along with 'constructive' resolutions to problems. The most powerful knowledge and skills sets, have no quality of 'good and bad'. They just are. It is the intention behind their use that 'qualifies' them. Philosophy meets real social science at this point.

Hopefully, with the natural development of these 'life driving skills' we will ensure we become increasingly aware of the needs of ourselves, our families and others on the road of life. Firstly; because we are told to (with consequences) then as a kind of 'ritual' of mutual benefits, then later, increasingly flexibly, as an incorporated 'philosophy' of balanced, mutual, social benefit. We learn not to rush, or push in without consideration of others and, on the other hand, we don't just stop to let everyone else by, frustrating ourselves and upsetting those behind us. In this way we learn to avoid emergencies and how to appropriately manage them when they do arise. What is more (science has proven this) everyone then keeps moving more effectively and efficiently.

We may also reflect on the fact the the best forms of 'competition' are those where each competitor advances themselves and their fellows, to achieve the greatest advances, without trickery, or fraud (which slows up both sides competition). The advances achieved are more significant than whether a particular individual wins. Co-operative competition advances personal and social development quicker, to every ones benefit (or disadvantage - according to intentions).

In addition to this, 'moderated' social, cultural and technical advances can also be more productive, provided the moderation does not become disabling to the process, as is the case with 'institutionalisation'. This is where the original purpose for the 'controls' has been forgotten and inadequate 'transformations' (not change for change sake) of the institutions have not kept up with general human advances in knowledge, experience, or technologies. Cultures have need of transformations, as they mature, much like individuals.

This 'experiential' pictured roughly represents the developmental and 'transitional' learning processes and shows it has two potential personal and also two potential social outcomes. These outcomes are basically; potentially constructive, or potentially destructive (relative to our current phase of human development). The details and support of these arguments can be found else where on this site: Genetics Unplugged, Social Adaptation & Relativistic Psychology.

Put more briefly for now; In socially organised, co-operative phases of human, cultural development, the more aggressive, selfish, genetic dispositions (which we all have) are not 'best fitted' (genetically). They are 'destructive' to any natural social and personal progress. The benefits of our more 'selfish' dispositions are only appropriate to social and personal emergencies, persistent injustice, or social collapse (although they may also be exhibited during temporary malfunctions of individual and institutional practices)

This negative circumstances (Contexts) would be where social / community support systems are prejudiced, biased, corrupted; to seek a particular self (or Group) interest. If they become institutionalised (stagnated), or have collapsed to a degree where they do not adequately serve some, or all citizens. These actions (in constrained form) are even sanctioned as a defence in modern International and National Law. Some of these circumstances may also exhibit themselves temporarily, due to many causes).

There is a current, if imperfect, Ethical and Legal inclination to 'protect' society, community, family and other social groups and organised systems in this way. There are identified 'fair & unfair' practices (Incorporated in Codes of Practice) in addition to Just and Unjust perspectives in Law. These institutions are a natural and la ogical extension of our genetic propensity towards co-operative, social order and is a feature of natural Social Adaptation. It does not require political argument, the science and facts are sound enough explanation an evidence.

This basically sets the scene for the approach that we take in dealing with the miss-fit between personal and social thinking and behaviour, between individuals, individuals and groups and between groups. See: Our Approach +

See also: Towards a General Theory, Relativistic Theory; Social Adaptation, Genetics Unplugged, 'So What?', Human Rights, ,

Transformation

Transitions

Reflections

Psycho-social

Intuition

Explicate

Wilful Resignation

Spontaneous

Inhibitions

Transcend

NOTE:

This Document is still at some stage of development. You are invited to respond and comment on its content and its logic. If you return to the document at a future date, you will be able to see its continued development, hopefully reflecting your own and others commentary.

I thank you, in advance, for any contribution that you make. Please also feel free to visit and contribute, in any valid way, to these and other social issues, through our Forums. There is also a Chat Room and protected Chat Space for more serious group discussions and individual counselling. Please feel free o use this space for your legitimate activities.

Copyright:

Although you will see very few reference to other formal writings in this document, I acknowledge general recognition to the discussions and debates that I have had with students, practitioners and clients over the years. Most of the ideas and theory has evolved through this rather pragmatic process (operational research), rather than any formal reading.

If any content of this document describes concepts, theory, or ideas that have been established else where, (prior to my writing, either here or else where - in part or in full), I acknowledge their entitlement to claim them as their intellectual property for financial purposes, if they can evidence this. I also reserve the right to retain them as my intellectual property, with due recognition to those who have made direct contributions, including other writers, should I identify such a past influences.

Other than this, I invite you to share and copy any content, to the benefit of intellectual debate and the benefit of individuals and groups, without restriction, other than it be used for constructive purpose, in the wider context of my writing.

Should you wish to use any material presented here 'as is', I ask that you then make reference to myself and the web site. The 'Reading Date' would be a useful 'publishing date' for the Current Edition. 1980 is the core publishing date for most of the basic ideas and theory (unless stated otherwise).

This 'Reading Date' may be an important part of this 'reference', as the document (by its 'internet fluid' nature) will be constantly changing and this may affect meaning and interpretation, for those following up on such a reference at a later date.

Thank you for your cooperation.

TRC. eMail: terry.couchman@visitweb.org

For More Information Contact: Your Choice - Phoenix Support Services

Tel: +44 (0)1225 775275 -Messages: +44 (0)1225 691140 (Message Service),
or    +44 (0)7837127830 (Text and Urgent Contact)
FAX: +44-7006-087-626 - Internet Email: terry.couchman@visitweb.org

 Webmaster: Send mail to webmaster@visitweb.org with comments about this web  site.
Copyright © 1972 - 2007  Terry Couchman, Your Choice - Phoenix Support Services