In each successive formation from communal to present day capitalist and socialist, the process of revolutionization of the mode of production into a higher one occurs in the midst of a period of intense regression and decomposition of the dying formation, and at the same time, an extended period of gestation for the nascent formation growing in the womb of the old.  These societies are a series of evolutionary social systems which regress and progress with the same dynamic as early hominid developments in their evolutionary and revolutionary progression toward modern homo sapiens sapiens.  Because the technological means determine the development of the relations of production any revolutionary changes in the former's mode of producing life necessities has a direct impact on the latter. 

         
In all previous epochs of European, African, and Asian social revolutions, the initial stages is characterized by internal regression, decay and crisis in all primary economic, political and social structures  with varying degrees of intensity, unless of course, the change is transplanted from without.  A contradiction arises and intensifies between the constantly growing technological means and the relatively stable relations of production.  This technological incompatibility results in an economic crisis in the society's production, distribution, exchange and consumption cycle.  This results in a political crisis in the ruling class because they are unable to rule in the old way and the lower classes are not able to accept life in the old way. 

         
There develops unusual aggravation of the want and suffering of the lower classes.  As a result, their is an intense motion and increased activism of different strata of the population within the society.  The contradiction is resolved through a replacement of the old relations of production with new ones, which correspond to the grown technological means.  The political reflection of this social process is reflected in the passing of state power from one class to another.  

         
Death of one form of life of an existing thing, object, process, phenomenon, etc., is but the beginning of another form of life of these things.  No form of society is permanent, but is only a provisional, temporary step from less perfect to more perfect levels of production and distribution.