This section proposes a new theory of change based on ABT as a framework. “Subject leap” will be used here as a concept to capture changes that are larger and faster for a subject. This section should not be taken to imply that slow changes are irrelevant to sociotherapy. The kind of change one can hope for is usually slow and gradual. Here, however, is a proposal for a theory on how it might be possible to accelerate the pace of change. The aim is to demonstrate the potential that exists within human beings for rapid change if they can engage with socialities in a certain way.
There is a great deal of research in sociology that points to the individual’s capacity for rapid change. It has been suggested that social changes and structural transformations are occurring more rapidly, which has increased the need for reflexivity (Archer, 2001). Change has been studied in terms of the transition from novice to expert (Chambliss, 1989) or how fields can drive change through shifts in aspirations, habits, and thought processes, for example, in college settings for young adults (Chambliss & Takacs, 2014; Webb, 2019). Organizations can serve as fields that institutionalize certain behaviors and practices that can spread; imitation can be a strong driving force for change among newcomers to an organization or a market (Dimaggio & Powell, 1983). Changes at the individual level have also been studied, specifically what motivates people to act in order to acquire new cultural capital to maximize emotional energy (Collins, 2004). In the Foucauldian tradition, research has explored how subjects can adopt different subject positions within a given domain, creatively utilizing these positions in acts of compliance or resistance (Jonsson, 2015). For example, someone who is racialized as an immigrant can use various stereotypes as a form of resistance (Jonsson, 2015). Change at the individual level has been studied in terms of how a person, through strategic adaptation to a new social environment, can transform their self and their practices (Goffman, 1959).
Other factors that can influence the speed of change include the pace of cultural change (Swidler, 2013), the combination of awareness and action (Freire, 2000), the creation of “transformative learning,” and one’s position within networks (Burt, 2005, Collins, 2000, 2004), shifts in discourse (Fairclough, 2010), lines of conflict between different classes and the formation of new classes (e.g., Standing, 2011; Skeggs, 1997), and perspectives on time, for example, a shift from a present, oriented to a future, oriented mindset (Paulsen, 2020).
Within the field of complexity theory, the punctuated equilibrium model is central to understanding the rate of change (Gersick, 1991). This model posits that complex systems oscillate between periods of low rates of change (equilibrium) and high rates of change (revolutions) (Gersick, 1991).
Various theories have been proposed to explain how social movements can bring about major changes quickly. Key theories include relative deprivation theories, resource mobilization, and the “window of opportunity” theory (Cairney, 2020).
Psychological research is useful for illustrating how different balance dimensions in ABT can collectively serve as drivers of or components in rapid change. Here, ABT’s balance dimensions are overlaid onto the framework of psychological research.
Relationality: Therapists often provide a positive embedding within a community that simultaneously fosters certain abilities that increase the individual’s autonomy. Psychotherapy and psychointerventions bring about change, sometimes more quickly, sometimes more slowly, and sometimes no change occurs at all. The specific therapy and techniques used appear to matter depending on the client group. At the same time, there is significant overlap in what constitutes successful therapy. The therapist’s ability to build an alliance by being reassuring and empathetic, to draw out the client’s own resources, to demonstrate compassion, to minimize the focus on resistance, and to encourage solution, focused discourse in the client (Miller, 2018). Various therapies that have been highlighted as more effective include eclectic therapies, in which a therapist with extensive experience combines different therapeutic approaches; well, being therapy; acceptance and commitment therapy; cognitive behavioral therapy; motivational interviewing; and metacognitive therapy.
Wisdom: “Purposeful practice” as a reflexive action, that is, engaging in an action as an exercise accompanied by reflection in order to improve at that action. Psychology has conducted extensive research on how habits are formed and, in particular, how expertise is developed. Deliberative practice (Ericsson & Pool, 2016) is the concept that best captures the optimal process for becoming an expert in a field. Sociologist Chambliss (1989) has supplemented this research by highlighting how important the social context is for this process to be practically feasible. Chambliss conducted research on Olympic swimmers (1989). These are gradual changes, but they demonstrate how the transition from novice to expert occurs, a transition that, over time, can make a significant difference in the domain in which one trains (Collins, 2004).
Time: Major life events that serve as triggers in one’s perception of time and sense of history. In psychology, rapid changes have been studied in the context of a major life event that can lead to difficulties in adapting to the new situation, which in turn can lead to a life crisis. The effects of what a person interprets as trauma can also bring about profound changes, often in a negative sense, such as “post, traumatic stress disorder.” Trauma and stress can sometimes even lead to post, traumatic growth, in which a person becomes stronger in various ways following the experience (Taleb, 2012). The impact of a perceived trauma depends on other factors such as genes, cognitive abilities, and social resources.
Possibility: The placebo effect as a form of realistic idealism. Another phenomenon involving rapid changes at the psychological and physiological levels is the placebo and nocebo effects, where expectations that something will happen influence whether it actually occurs, in other words, a “self, fulfilling prophecy” (Merton, 1940). Research has identified links to certain areas of the brain and neurotransmitters such as dopamine, cholecystokinin, and opioids (Wager & Atlas, 2015). In social psychology, it has been observed that the placebo effect can be enhanced by trust and pre, existing help, seeking behavior (Yan et al., 2018). Other factors that appear to influence the placebo outcome include priming, beliefs, and planned behavior. Generally, randomized controlled trials (RCTs) aim to minimize or control the degree of the placebo effect, but in other contexts, such as psychotherapy, for example, hypnotherapy, the goal is to enhance the placebo effect (Sliwinski & Elkins, 2013). This is where the self, fulfilling prophecy comes into play: the effect is greatest when the client’s environment is conducive, when it is appropriate to be hypnotized, and finally, when it is possible to be hypnotized (Sliwinski & Elkins, 2013). In an interdisciplinary review and their own empirical findings, the authors compare placebo research in psychology, medicine, and sociology (Crum & Phillips, 2015). They argue that psychological and medical research often overlooks the social context (Crum & Phillips, 2015). A self, fulfilling prophecy spiral can be created by a “bio, psycho, sociological trigger” (Crum & Phillips, 2015).
Meaning: Mystical experiences as a form of enchantment that can enhance a sense of meaning. One area or phenomenon that has received very little research attention in psychology is the phenomenon of experiencing a “quantum change” (Miller, 2004). Quantum changes are major shifts in personality, values, and behavior triggered by an experience that is either mystical or spiritual, or through a general insight (Miller, 2004). It is very difficult to quantify how common these phenomena are, but they appear to be quite rare; however, Miller has studied 50 individuals from a city in the United States (Miller, 2004). There is also a long list of “martyrs” and leaders who claim to have had such religious experiences (the problem here is that it is in their self, interest to portray themselves as having a connection to God): Simone Weil, Buddha, Florence Nightingale, Jane Addams, Malcolm X, Martin Luther King, and William James (Miller, 2018). Earlier, the pioneering psychologist William James had researched and speculated on what he called “spiritual emergencies” with the same effects (James 1902 in Miller, 2004). What occurs beforehand also takes the form of various “mystical experiences” or experiences of a spiritual nature: light, wind, a sense of being in the presence of loving others (God) (Miller, 2004). This is referred to as a “spiritual awakening” within AA (Miller, 2004). Another term used to try to capture this phenomenon is “revelations” (Miller, 2004). In various ways, psychologists have attempted to combine ideas from psychology with theories about the unconscious in relation to spiritual factors (Miller & C’de Baca, 2001). Miller provides a list of various changes that frequently occur during a quantum change: a drastic reduction or total loss of emotions such as anxiety, fear, and depression; the disappearance of destructive behaviors such as addictions; relationships deepening and healing; an increase in “spirituality”; “self, actualization” being accelerated; confidence in the future; a transformed sense of self; and new priorities in values, where men and women initially differed in their values but, after the experience, came to regard very similar values as the most important. James describes these experiences as having components such as a strong sense of wonder, transcendence, incomprehensibility, and a sense of unity (James, 1902 in Miller, 2018). Miller categorizes quantum changes into mystical and insight, dominated experiences (Miller, 2004). Miller has identified factors that appear to be active and present for these quantum changes to occur: acute trauma or conflict, “hitting rock bottom,” a traumatic childhood, a sense of being trapped, aimless wandering through life, and the practice of prayer. There is thus a wide range of contexts in which these experiences occur. Miller (2014) offers various suggestions as to what might explain this: a “breaking point,” a profound discrepancy, personal maturation, certain personality types, or an encounter with the supernatural, God, or the truly sacred. Some psychologists dismiss these as hallucinations or psychoses.