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http://factnet.org/stages-spiritual-growth-m-scott-peck-abridged-richard-schwartz

http://www.theguardian.com/news/2005/oct/05/guardianobituaries.booksobituaries

M Scott Peck

Pop psychiatrist who ignored his bestselling advice on adultery

Psychiatrist M Scott Peck, who has died aged 69, made millions with his first book by advocating self-discipline, restraint, and responsibility – all qualities he openly acknowledged were notably lacking in himself. The Road Less Travelled was first published in 1978. It eventually spent 13 years on the New York Times bestseller list to create a paperback record, sold 10 million copies worldwide and was translated into more than 20 languages.

The opening words were: “Life is difficult.” This was a pronouncement to which Peck could personally attest. He spent much of his life immersed in cheap gin, chain-smoking cigarettes and inhaling cannabis, and being persistently unfaithful to his wife, who eventually divorced him. He also went through estrangement with two of his three children.

Peck wrote openly of his adulterous affairs in another of his total of 15 books: In Search of Stones: A Pilgrimage of Faith, Reason and Discovery (1995), based on a visit to Britain to see ancient stone monuments. Never lacking in personal honesty, at least in print, he once said he had “the rare privilege of being able to give advice without having any responsibility”.

Peck, whose personalised car number plate was THLOST, also spent much of his life seeking religious fulfilment (he was baptised a Christian at 43 after embracing Zen and then Sufism), and used this to explain his infidelities. “There was an element of quest in my extramarital romances,” he wrote. “I was questing, through sexual romance, at least a brief visit to God’s castle.” Such visits, however brief, ceased when he became impotent, he disclosed.

The Road Less Travelled was written while Peck was running a successful private practice in Connecticut, but he received only $7,500 for publication after one publisher had dismissed it as “too Christ-y”. Although a slow starter, its eventual massive success established Peck on the lecture circuit as well as confirming a valuable new genre for American publishers.

Peck was born in New York, the son of a lawyer who later became a judge. His education at the Phillips Exeter academy was unhappy and he later attacked its “Spartan, almost vicious adolescent culture”. After psychological counselling, he moved to the Friends seminary, a Quaker school near Greenwich Village. There he read about Zen and became a Buddhist, but retained an ambition to write “the great American novel”. After briefly attending Middlebury College, from where he was expelled for refusing the required officers’ training classes, he entered Harvard thanks to his father’s influence. He graduated in social relations and, despite his literary desires, began studying medicine at Columbia University before graduating from Case-Western Reserve University school of medicine in Ohio in 1963.

While at Columbia Peck met and married Lily Ho, a Chinese student from Singapore. This caused his father, who was half Jewish but always concealed it, to disown him (her parents disapproved, too). But he later relented and paid his son’s tuition fees.

Then Peck joined the army because, he later said, he needed the regular pay to support his wife and a family; yet he also opposed the Vietnam war, then escalating. He rose to become assistant chief of psychiatry at the US surgeon general’s office in Washington DC from 1970 to 1972, when he left the service with the rank of lieutentant colonel.

Years of private practice began and he incorporated case histories into the Road book and others. After its success he followed with another bestseller, People of the Lie: The Hope for Healing Human Evil (1983). It was well received by critics, but with reservations about “moral preachment”. His books included two novels and one for children. Other non-fiction included The Different Drum (1987) and sequels to his first book, Further Along the Road Less Travelled (1993) and The Road Less Traveled and Beyond (1997). His last work was Glimpses of the Devil (2005), recounting his fascination with exorcism.

The success of his books was partly based on their mystical-spiritual content and although Peck always eschewed the idea of being a guru, there were cultish aspects to his popularity. Of this he said: “Half the time when people want to touch my robe, it feels incredibly icky – yuck! The rest of the time, it feels very good, honest, right.”

He and Lily divorced in 2003 and he remarried last year. He is survived by his second wife, and his two daughters and one son by Lily. 

· Morgan Scott Peck, author and psychiatrist, born May 22 1936; died September 25 2005

The Guardian article and interview with Peck

http://www.theguardian.com/books/2003/jul/05/booksonhealth.lifeandhealth

http://www.spiritualforums.com/vb/showthread.php?t=22989

angel6m2000  Knower Join Date: Jun 2011 Location: Washington Posts: 207

Stages of Spiritual Maturation.   I’m taking a class right now on stress management and it has a lot to do with spirituality and the mind/body connection. It is a very interesting class and I am learning so much from it, some of which I already knew (things of the ego and self/Self).   Anyways, I’m at a part in my book where there is a diagram. This diagram is the maturation process of spirituality.    There are 4 stages:   -Chaotic antisocial individual; which is someone who basically has no direction and lives in chaos these people, according to my book, can be very manipulative and cynical. They are an absent of spirituality, avoid self-awareness, and are codependent on others, even though they have very poor relations with others. They often have addictive and abusive personalities. I feel sure no one on this forum is still in this stage.   -The formal-institutional individual; These people feel they need guidelines to survive. These guidelines are what helps them build there lives. This stage often happens “overnight”. People tend to either stay in this stage, go back and forth between the first 2 stages, or, from unmet goals, proceed on to the next stage.   -The skeptical individual; This person is one that has become tired of not having all the answers. They question the beliefs and values, guidelines of the second stage and look for truth elsewhere. This stage is considered risky but necessary to full spiritual development because you do not have a full anchor but are trying to find the answers in your own way, and at your own pace.   -The mystic-communal individual; In this last stage, the person is aware that some questions cannot be answered. They learn to find comfort in the unknown. They realize that God is not only from the external, but from the internal as well. These people see it as a way of life, not a means to an end. Even though this seems like an end to all spiritual maturity, these people realize it is only the beginning of a beautiful journey.   I know I am from the last stage, since throughout the past year I have unknowingly been through all the other stages. I have learned to accept all of life, even the negative parts, and take them as they come and learn from them.   My question to you is… Which stage are you in? __________________ “..Everything that happens in your life is given for a reason, and it’s our time to learn the awareness of that moment is what life is all about.”

1 Chaotic-antisocial ind

2 Formal-Institutional

3 Sceptical individual

4 Mystic-Communal

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Peck was born in New York City, the son of Elizabeth (née Saville) and David Warner Peck, an attorney and judge.^[1] Peck was raised a Protestant (his paternal grandmother was from a Jewish family, but Peck’s father did not identify himself as a Jew).^[2][3][4] His parents sent him to the prestigious boarding school Phillips Exeter Academy in Exeter, New Hampshire, when he was 13.^[5] In his book, The Road Less Traveled,^[6] he confides the story of his brief stay at Exeter, and admits that it was a most miserable time. Finally, at age 15, during the spring holiday of his third year, he came home and refused to return to the school, whereupon his parents sought psychiatric help for him and he was (much to his amusement in later life) diagnosed with depression and recommended for a month’s stay in a psychiatric hospital (unless he chose to return to school). He graduated from Friends Seminary in 1954, after which he received a BA from Harvard in 1958, and an MD degree from Case Western Reserve University in 1963.^[5] He served in administrative posts in the government during his career as a psychiatrist. He also served in the U.S. Army and rose to the rank of lieutenant colonel. His Army assignments included stints as chief of psychology at the Army Medical Center in Okinawa, Japan, and assistant chief of psychiatry and neurology in the office of the surgeon general in Washington, D.C.^[5] He was the Medical Director of the New Milford Hospital Mental Health Clinic and a psychiatrist in private practice in New Milford, Connecticut.^[5] His first and best-known book, The Road Less Traveled, has sold more than ten million copies.

Peck’s works combined his experiences from his private psychiatric practice with a distinctly religious point of view. In his second book, People of the Lie, he wrote, “After many years of vague identification with Buddhist and Islamic mysticism, I ultimately made a firm Christian commitment – signified by my non-denominational baptism on the ninth of March 1980…” (Peck, 1983/1988,^[7] p11). One of his views was that people who are evil attack others rather than face their own failures.^[6]

In December 1984, Peck co-founded the Foundation for Community Encouragement (FCE), a tax-exempt, nonprofit, public educational foundation, whose stated mission is “to teach the principles of community to individuals and organizations.” FCE ceased day-to-day operations from 2002 to 2009. In late 2009, almost 25 years after FCE was first founded, the organization is once again functioning, and will begin offering community building and training events in 2010.^[5]

Peck married Lily Ho in 1959, and they had three children. In 1994, they jointly received the Community of Christ International Peace Award. In 2004, they were separated and later divorced. Peck then married Kathleen Kline Yates.^[5]

While Peck’s writings emphasized the virtues of a disciplined life and delayed gratification, his personal life was far more turbulent.^[5] For example, in his book In Search of Stones,^[8]Peck acknowledged having extramarital affairs and being estranged from two of his children.

Peck died at his home in Connecticut on September 25, 2005, after suffering from Parkinson’s disease, pancreatic^[5] and liver duct cancer. Fuller Theological Seminary houses the archives of his publications, awards, and correspondence.

The Road Less Traveled

Edit

The Road Less Traveled,^[6] published in 1978, is Peck’s best-known work, and the one that made his reputation. It is, in short, a description of the attributes that make for a fulfilled human being, based largely on his experiences as a psychiatrist and a person.

In the first section of the work Peck talks about discipline, which he considers essential for emotional, spiritual and psychological health, and which he describes as “the means of spiritual evolution”. The elements of discipline that make for such health include the ability to delay gratification, accepting responsibility for oneself and one’s actions, a dedication to truth, and balancing.

In the second section, Peck addresses the nature of love, which he considers the driving force behind spiritual growth. The section mainly attacks a number of misconceptions about love: that romantic love exists (he considers it a very destructive myth when it is solely relying on “feeling in love”), that it is about dependency, and that true love is NOT the feeling of “falling in love”. Instead, Peck argues that “true” love is an action to take with one’s willingness to extend one’s ego boundaries by including others or humanity, and is therefore the spiritual nurturing of oneself as well as the person’s beloved.

The final section concerns “grace“, the powerful force originating outside human consciousness that nurtures spiritual growth in human beings. In order to focus in on the topic, he describes the miracles of health, the unconscious, and serendipity—phenomena which Peck says:

• nurture human life and spiritual growth
• are incompletely understood by scientific thinking
• are commonplace among humanity
• originate outside conscious human will

He concludes that “the miracles described indicate that our growth as human beings is being assisted by a force other than our conscious will” (Peck, 1978/1992,^[6] p281).

Random House, where the then little-known psychiatrist first tried to publish his original manuscript, turned him down, saying the final section was “too Christ-y.” Thereafter, Simon & Schuster published the work for $7,500 and printed a modest hardback run of 5,000 copies. The book took off only after Peck hit the lecture circuit and personally sought reviews in key publications. Later reprinted in paperback in 1980, The Road first made best-seller lists in 1984 – six years after its initial publication.^[5]

Theories

Edit

Discipline

In The Road Less Traveled,^[6] Peck talked of the importance of discipline. He described four aspects of discipline:

• Delaying gratification: Sacrificing present comfort for future gains.
• Acceptance of responsibility: Accepting responsibility for one’s own decisions.
• Dedication to truth: Honesty, both in word and deed.
• Balancing: Handling conflicting requirements. Scott Peck talks of an important skill to prioritize between different requirements – bracketing.

Peck’s book begins with the statement “Life is difficult” (Peck, 1978/1992,^[6] p13). Peck argues that life was never meant to be easy, and is essentially a series of problems which can either be solved or ignored.

Peck defines discipline as the basic set of tools required to solve life’s problems. He considers these tools to include delaying gratification, assuming responsibility, dedication to the truth, and balancing. Peck argues that these are techniques of suffering, that enable the pain of problems to be worked through and systematically solved, producing growth. He argues that most people avoid the pain of dealing with their problems and suggests that it is through facing the pain of problem solving that life becomes more meaningful.

Delaying gratification is the process by which pain is chosen to be experienced before pleasure. Most learn this activity by the age of five. For example, a six-year-old child will prefer eating the cake first and the frosting last. Children will rather finish their homework first, so that they can play later on. However, a sizable number of adolescents seem to lack this capacity. These problematic students are totally controlled by their impulses. Such youngsters indulge in drugs, get into frequent fights, and often find themselves in confrontation with authority.

Peck states that it is only through taking responsibility and accepting the fact that life has problems, that these problems can then be solved. He argues that Neurosis and character-disorder people represent two opposite disorders of responsibility. Neurotics assume too much responsibility and feel responsible for everything that goes wrong in their life, while character disordered people deny responsibility, blaming others for their problems. Peck writes in the Road Less Traveled that “It is said ‘neurotics make themselves miserable; those with character disorders make everyone else miserable’” (Peck, 1978/1992,^[6] p38). Peck argues that everyone is neurotic or character-disordered at some time in their life, and the balance is to avoid both extremes

Dedication to the truth represents the capacity of an individual to modify and update their worldview when exposed to new information discordant with the old view. For example a bitter childhood can leave a person with the false idea that the world is a hostile and inhuman place. However with continued exposure to more positive aspects of the world, this existing worldview is challenged and needs to be modified to integrate the new experiences. Peck also argues that dedication to truth implies a life of genuine self-examination, a willingness to be personally challenged by others, and honesty to oneself and others.

Peck considers the use of these interrelated techniques of discipline as paramount, if the difficulties and conflicting requirements of life are to be dealt with and balanced successfully.

Neurotic and legitimate suffering

Peck believes that it is only through suffering and agonizing using the four aspects of discipline (delaying gratification, acceptance of responsibility, dedication to truth, and balancing) that we can resolve the many puzzles and conflicts that we face.^[6] This is what he calls undertaking legitimate suffering. Peck argues that by trying to avoid legitimate suffering, people actually ultimately end up suffering more. This extra unnecessary suffering is what Scott Peck terms neurotic suffering. He references Carl Jung ‘Neurosis is always a substitute for legitimate suffering’.^[9] Peck says that our aim must be to eliminate neurotic suffering and to work through our legitimate suffering in order to achieve our individual goals.^[6]

People of the Lie

First published in 1983, People of the Lie: The Hope For Healing Human Evil (ISBN 0 7126 1857 0) followed on from Peck’s first book. Peck describes the stories of several people who came to him whom he found particularly resistant to any form of help. He came to think of them as evil and goes on to describe the characteristics of evil in psychological terms, proposing that it could become a psychiatric diagnosis.

Evil

Peck discusses evil in his book People of the Lie: The Hope for Healing Human Evil,^[7] and also in a chapter of The Road Less Traveled.^[6] Peck characterizes evil as a malignant type of self-righteousness in which there is an active rather than passive refusal to tolerate imperfection (sin) and its consequent guilt.^[6][7] This syndrome results in a projection of evil onto selected specific innocent victims (often children), which is the paradoxical mechanism by which the People of the Lie commit their evil.^[7] Peck argues that these people are the most difficult of all to deal with, and extremely hard to identify.^[7] He describes in some detail several individual cases involving his patients. In one case which Peck considers as the most typical because of its subtlety, he describes Roger, a depressed teenage son of respected, well off parents.^[7] In a series of parental decisions justified by often subtle distortions of the truth, they exhibit a consistent disregard for their son’s feelings, and a consistent willingness to destroy his growth. With false rationality and normality, they aggressively refuse to consider that they are in any way responsible for his resultant depression, eventually suggesting his condition must be incurable and genetic.

Some of his conclusions about the psychiatric condition that he designates as “evil” are derived from his close study of one patient he names Charlene.^[7] Although Charlene is not dangerous, she is ultimately unable to have empathy for others in any way. According to Peck, people like her see others as play things or tools to be manipulated for their own uses or entertainment. Peck states that these people are rarely seen by psychiatrists, and have never been treated successfully.

Evil is described by Peck as “militant ignorance”. The original Judeo-Christian concept of “sin” is as a process that leads us to “miss the mark” and fall short of perfection.^[7] Peck argues that while most people are conscious of this, at least on some level, those that are evil actively and militantly refuse this consciousness. Peck considers those he calls evil to be attempting to escape and hide from their own conscience (through self-deception), and views this as being quite distinct from the apparent absence of conscience evident in sociopathy.^[7]

According to Peck an evil person:^[6][7]

• Is consistently self-deceiving, with the intent of avoiding guilt and maintaining a self-image of perfection
• Deceives others as a consequence of their own self-deception
• Projects his or her evils and sins onto very specific targets (scapegoats) while being apparently normal with everyone else (“their insensitivity toward him was selective” (Peck, 1983/1988, p 105^[7]))
• Commonly hates with the pretense of love, for the purposes of self-deception as much as deception of others
• Abuses political (emotional) power (“the imposition of one’s will upon others by overt or covert coercion” (Peck, 1978/1992, p298^[6]))
• Maintains a high level of respectability, and lies incessantly in order to do so
• Is consistent in his or her sins. Evil persons are characterized not so much by the magnitude of their sins, but by their consistency (of destructiveness)
• Is unable to think from the viewpoint of their victim (scapegoat)
• Has a covert intolerance to criticism and other forms of narcissistic injury

Most evil people realize the evil deep within themselves but are unable to tolerate the pain of introspection, or admit to themselves that they are evil. Thus, they constantly run away from their evil by putting themselves in a position of moral superiority and putting the focus of evil on others. Evil is an extreme form of what Scott Peck, in The Road Less Traveled, calls a character disorder.^[6][7]

Using the My Lai Massacre as a case study Peck also examines group evil, discussing how human group morality is strikingly less than individual morality.^[7] Partly, he considers this to be a result of specialization, which allows people to avoid individual responsibility and pass the buck, resulting in a reduction of group conscience.

Though the topic of evil has historically been the domain of religion,^[7] Peck makes great efforts to keep much of his discussion on a scientific basis, explaining the specific psychological mechanisms by which evil operates. He was also particularly conscious of the danger of a psychology of evil being misused for personal or political ends.^[7] Peck considered that such a psychology should be used with great care, as falsely labeling people as evil is one of the very characteristics of evil. He argued that a diagnosis of evil should come from the standpoint of healing and safety for its victims, but also with the possibility even if remote, that the evil themselves may be cured.

Ultimately Peck says that evil arises out of free choice. He describes it thus: Every person stands at a crossroads, with one path leading to God, and the other path leading to the devil. The path of God is the right path, and accepting this path is akin to submission to a higher power. However, if a person wants to convince himself and others that he has free choice, he would rather take a path which cannot be attributed to its being the right path. Thus, he chooses the path of evil.

Peck also discussed the question of the devil.^[7] Initially he believed, as with ‘99% of psychiatrists and the majority of clergy’ (Peck, 1983/1988,^[7] p182), that the devil did not exist; but, after starting to believe in the reality of human evil, he then began to contemplate the reality of spiritual evil. Eventually, after having been referred several possible cases of possession and being involved in two exorcisms, he was converted to a belief in the existence of Satan. Peck considered people who are possessed as being victims of evil, but of not being evil themselves. Peck however considered possession to be rare, and human evil common. He did believe there was some relationship between Satan and human evil, but was unsure of its exact nature. Peck’s writings and views on possession and exorcism are to some extent influenced and based on specific accounts by Malachi Martin, however the veracity of these accounts and Peck’s own diagnostic approach to possession have both since been questioned.^[10] It has been argued that it is not possible to find formal records to establish the veracity of Father Malachi Martin‘s described cases of possession, as all exorcism files are sealed by the Archdiocese of New York, where all but one of the cases took place.^[11]

Love

His perspective on love (in The Road Less Traveled) is that love is not a feeling, it is an activity and an investment. He defines love as, “The will to extend one’s self for the purpose of nurturing one’s own or another’s spiritual growth” (Peck, 1978/1992,^[6] p85). Love is primarily actions towards nurturing the spiritual growth of another.

Peck seeks to differentiate between love and cathexis. Cathexis is what explains sexual attraction, the instinct for cuddling pets and pinching babies cheeks. However, cathexis is not love. All the same, true love cannot begin in isolation, a certain amount of cathexis is necessary to get sufficiently close to be able to truly love.

Once through the cathexis stage, the work of love begins. It is not a feeling. It consists of what you do for another person. As Peck says in The Road Less Traveled, “Love is as love does.” It is about giving yourself and the other person what they need to grow. It is about truly knowing and understanding them.

The four stages of spiritual development

Peck postulates that there are four stages of human spiritual development:^[12][13]

• Stage I is chaotic, disordered, and reckless. Very young children are in Stage I. They tend to defy and disobey, and are unwilling to accept a will greater than their own. They are extremely egoistic and lack empathy for others. Many criminals are people who have never grown out of Stage I.
• Stage II is the stage at which a person has blind faith in authority figures and sees the world as divided simply into good and evil, right and wrong, us and them. Once children learn to obey their parents and other authority figures, often out of fear or shame, they reach Stage II. Many so-called religious people are essentially Stage II people, in the sense that they have blind faith in God, and do not question His existence. With blind faith comes humility and a willingness to obey and serve. The majority of good, law-abiding citizens never move out of Stage II.
• Stage III is the stage of scientific skepticism and questioning. A Stage III person does not accept things on faith but only accepts them if convinced logically. Many people working in scientific and technological research are in Stage III. They often reject the existence of spiritual or supernatural forces since these are difficult to measure or prove scientifically. Those who do retain their spiritual beliefs, move away from the simple, official doctrines of fundamentalism.
• Stage IV is the stage where an individual starts enjoying the mystery and beauty of natureand existence. While retaining skepticism, he starts perceiving grand patterns in nature and develops a deeper understanding of good and evil, forgiveness and mercy, compassion and love. His religiousness and spirituality differ significantly from that of a Stage II person, in the sense that he does not accept things through blind faith or out of fear, but does so because of genuine belief, and he does not judge people harshly or seek to inflict punishment on them for their transgressions. This is the stage of loving others as yourself, losing your attachment to your ego, and forgiving your enemies. Stage IV people are labeled as Mystics.

Peck argues that while transitions from Stage I to Stage II are sharp, transitions from Stage III to Stage IV are gradual. Nonetheless, these changes are very noticeable and mark a significant difference in the personality of the individual.

The four stages provide foundational material for Dave Schmelzer‘s 2008 book Not The Religious Type.

Community building

In his book The Different Drum: Community Making and Peace^[12], Peck says that community has three essential ingredients:

• Inclusivity
• Commitment
• Consensus

Based on his experience with community building workshops, Peck says that community building typically goes through four stages:

• Pseudocommunity: In the first stage, well-intentioned people try to demonstrate their ability to be friendly and sociable, but they do not really delve beneath the surface of each other’s ideas or emotions. They use obvious generalities and mutually established stereotypes in speech. Instead of conflict resolution, pseudocommunity involves conflict avoidance, which maintains the appearance or facade of true community. It also serves only to maintain positive emotions, instead of creating a safe space for honesty and love through bad emotions as well. While they still remain in this phase, members will never really obtain evolution or change, as individuals or as a bunch.
• Chaos: The first step towards real positivity is, paradoxically, a period of negativity. Once the mutually sustained facade of bonhomie is shed, negative emotions flood through: Members start to vent their mutual frustrations, annoyances, and differences. It is a chaotic stage, but Peck describes it as a “beautiful chaos” because it is a sign of healthy growth. (This relates closely to Dabrowski’s concept of disintegration).
• Emptiness: In order to transcend the stage of “Chaos”, members are forced to shed that which prevents real communication. Biases and prejudices, need for power and control, self-superiority, and other similar motives which are only mechanisms of self-validation and/or ego-protection, must yield to empathy, openness to vulnerability, attention, and trust. Hence this stage does not mean people should be “empty” of thoughts, desires, ideas or opinions. Rather, it refers to emptiness of all mental and emotional distortions which reduceone’s ability to really share, listen to, and build on those thoughts, ideas, etc. It is often the hardest step in the four-level process, as it necessitates the release of patterns which people develop over time in a subconscious attempt to maintain self-worth and positive emotion. While this is therefore a stage of “Fana (Sufism)” in a certain sense, it should be viewed not merely as a “death” but as a rebirth—of one’s true self at the individual level, and at the social level of the genuine and true Community.
• True community: Having worked through emptiness, the people in the community enter a place of complete empathy with one another. There is a great level of tacit understanding. People are able to relate to each other’s feelings. Discussions, even when heated, never get sour, and motives are not questioned. A deeper and more sustainable level of happiness obtains between the members, which does not have to be forced. Even and perhaps especially when conflicts arise, it is understood that they are part of positive change.

The four stages of community formation are somewhat related to a model in organization theory for the five stages that a team goes through during development. These five stages are:

• Forming where the team members have some initial discomfort with each other, but nothing comes out in the open. They are insecure about their role and position with respect to the team. This corresponds to the initial stage of pseudocommunity.
• Storming where the team members start arguing heatedly, and differences and insecurities come out in the open. This corresponds to the second stage given by Scott Peck, namely chaos.
• Norming where the team members lay out rules and guidelines for interaction that help define the roles and responsibilities of each person. This corresponds to emptiness, where the community members think within and empty themselves of their obsessions in order to be able to accept and listen to others.
• Performing where the team finally starts working as a cohesive whole, and to effectively achieve the tasks set of themselves. In this stage individuals are aided by the group as a whole, where necessary, in order to move further collectively than they could achieve as a group of separated individuals.
• Transforming This corresponds to the stage of true community. This represents the stage of celebration, and when individuals leave, as they invariably must, there is a genuine feeling of grief, and a desire to meet again. Traditionally, this stage was often called “Mourning”.

It is in this third stage that Peck’s community-building methods differ in principle from team development. While teams in business organizations need to develop explicit rules, guidelines and protocols during the norming stage, the emptiness’ stage of community building is characterized, not by laying down the rules explicitly, but by shedding the resistance within the minds of the individuals.

Peck started the Foundation for Community Encouragement (FCE) to promote the formation of communities, which, he argues, are a first step towards uniting humanity and saving us from self-destruction.

The Blue Heron Farm is an intentional community in central North Carolina, whose founders stated that they were inspired by Peck’s writings on community. Peck himself had no involvement with this project.

Characteristics of true community

Peck describes what he considers to be the most salient characteristics of a true community:^[12]

• Inclusivity, commitment and consensus: Members accept and embrace each other, celebrating their individuality and transcending their differences. They commit themselves to the effort and the people involved. They make decisions and reconcile their differences through consensus.
• Realism: Members bring together multiple perspectives to better understand the whole context of the situation. Decisions are more well-rounded and humble, rather than one-sided and arrogant.
• Contemplation: Members examine themselves. They are individually and collectively self-aware of the world outside themselves, the world inside themselves, and the relationship between the two.
• A safe place: Members allow others to share their vulnerability, heal themselves, and express who they truly are.
• A laboratory for personal disarmament: Members experientially discover the rules for peacemaking and embrace its virtues. They feel and express compassion and respect for each other as fellow human beings.
• A group that can fight gracefully: Members resolve conflicts with wisdom and grace. They listen and understand, respect each other’s gifts, accept each other’s limitations, celebrate their differences, bind each other’s wounds, and commit to a struggle together rather than against each other.
• A group of all leaders: Members harness the “flow of leadership” to make decisions and set a course of action. It is the spirit of community itself that leads, and not any single individual.
• A spirit: The true spirit of community is the spirit of peace, love, wisdom and power. Members may view the source of this spirit as an outgrowth of the collective self or as the manifestation of a Higher Will.

Some have maintained that ‘in general, Loevinger’s model suffers from a lack of clinical grounding’, and that arguably ‘like Kohlberg’s theory…it confuses content and structure’.[43] Based as her research was on the assessment of verbalised material, because ‘the measure focuses so heavily on conscious verbal responses, it does not discriminate intelligent, liberal people with severe ego defects from those who actually are quite integrated’.[44]

(43) Drew Westen, Self and Society (Cambridge 1985) p. 151-2

(44) Westen, p. 152

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Jane Loewinger

http://en.wikipedia.org/wiki/Loevinger%27s_stages_of_ego_development

Fokus för denna modell har varit att hitta ett sätt att åskådliggöra hur någon kan fungera under sin egentliga nivå, “regrediera”, i psykoanalytisk jargong. Den prototypiska situationen torde vara “sektoffret”, men att liknande processer sker i förhållande till många typer av läror eller idealistiska sammanhang, även sådana man i stort sett väljer själv.

Det är inte ambitionen med denna modell att utvecklas till något liknande Loewingers 10 stadier, etc.

Men även, om det går, att parera för sådan kritik som riktats emot t ex Loewinger och Kohlberg, att de inte klarar av att skilja mellan “vältaliga” idealister, och sådana som verkligen “lever som de lär” (eller som inte ens lär ut om det, utan mest lever)

I normal vuxenkontext:

D/B-klustret representerar här regression. Det är en simplifiering, rentav primitivisering, av tänkande, ideal, rentav etik, jämfört med vad som vore naturligt för den personen. I vilken grad denna påverkan är global, eller inskränker sig till vissa områden och relationer i livet, kan skilja

(C/A-klustret är den “normala” varianten av denna typ av ideologiska engagemang. Normal yngre människor, adolescenter, som kan dras med i en enkel, svart-vit ideologi, eventuellt under en idealiserad och inte sällan psykologiskt omogen ledarfigur/sektledare. Med stigande ålder kan den yngre personen förhoppningsvis gå vidare. Medan ledaren ofta blir kvar.)

G/E-klustret handlar om progression. Det är personer som med hjälp av ett ideologiskt, och förmodligen socialt, sammanhang får stöd att fungera över sin egentliga förmåga. Det prototypiska sammanhanget torde vara en sund, religiös församling, eller en relation till en eller annan mentor. Kan säkert förkomma i behandlande relationer. Här kan man säga att omgivningen fungerar som ett “hjälpjag”.

(H/F-klustret är den normala varianten. Här är ett stort område av traditionell, mer eller mindre sansad andlighet eller ideologiskt engagemang. Här befinner sig de allra flesta vuxna individer, förmodligen med övervikt åt F-kategorin. Varje form av ideologiskt engagemang eller religiös lära utövar förmodligen ett visst regressivt tryck/lockelse, som får många att prestera något under sin egentliga nivå.)