In his masterful analysis of generativity, McAdams might be inclined to identify George Bailey’s story as a narrative of redemption. It seems that generativity is, at the very least, an effort to somehow redeem our own life as we come toward the end of it. In his own assessment of late life developmental challenges (as illustrated in the movie, Wild Strawberries), Erik Erikson (Erikson, Erikson and Kivnick, 1986) writes about the need for each of us to forgive ourselves for the mistakes we have inevitably made in our life. Does all of this mean that forgiveness of self is one of the major themes for us as professional coaches to address with our older clients?
McAdams similarly writes about forgiveness (redemption) and aligns this forgiveness and redemption with the psychological and spiritual pull toward generativity (McAdams and Logan, 2004, p. 25):
“What is the connection between redemption and generativity? First, some adults see their own generativity efforts as explicit attempts to redeem their own lives. . . . Second, generativity itself entails an implicit understanding of human redemption. The hard work that the highly generative adult displays in his or her efforts to promote the well-being of future generations may entail a good deal of pain, suffering, and sacrifice. But the hardships of today may pay off in the future. Sense of sacrifice and hard work, therefore, may lead to scenes of blessing and reward — a redemption sequence of sorts.” (McAdams and Logan, 2004, p. 26)
A similar perspective is offered by Yamada:
“I suggest that generativity concerns not only future generations for which we cannot care directly. It seems to me that generativity should be interpreted as an intergenerational life cycle or in an even broader sense as a spiritual life cycle implying continuity of life that stretches both forward and backward. I do not mean that we should accept the existence of the soul, the spirit, reincarnation, or an afterlife. Rather, I think that we should acknowledge the question of afterlife may be a universal dilemma for all of humankind. . . . A redefined generativity responds to humankind’s deepest need for the succession of life by acknowledging the continuity of life, death and rebirth.”(Yamada, 2004, p. 109)
Perhaps it is inevitable as a professional coach working with late-life clients that these soul-ful concerns are being addressed.
Ego Deflation and Wounding
At the very least, the soulful struggle with ego deflation must be addressed by those clients who have fallen at some point in their late midlife from a position of power or at least visibility. Several years ago, an article in a local paper appeared regarding a man who formerly was a major league baseball manager. He was now living in Maine. The ex-manager talked about going fishing each day and babysitting his granddaughter. He was not sure whether he would like another tour in leading a major league team. Like this ex-manager, many of us are forced to deal with the soulful loss of status and pride.
However, alongside this ego-deflation challenge might come a new sense of freedom. We no longer have to kill the elephant, nor do we have to struggle for success and recognition. We might learn to find gratification in the mundane and every-day. With the assistance of a coach, we can even find a new “more domestic” (Generativity One) pathway toward gratification. A colleague of ours went through his own traumatic ego-deflation, having been deposed as president of a major nonprofit organization. His wife speaks about how wonderful it is to see her husband tend his garden every morning before listening to his phone messages. He acknowledges the important lessons he is learning about himself through his gardening.
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