R U Cosmically Gerotranscendent?
I have been following the psychology-based literature about
transcendence in old age, with a close eye on the theory of
gerotranscendence (GT), which has elements of self-transcendence
and cosmic transcendence, as championed by Swedish Psychologist
Lars Tornstam, who came up with the theory in the 1980s.
GT is a fascinating aging-related topic.
There’s not a whole lot of free or inexpensive literature to draw from
to describe, in detail, the GT theory. Tornstam did write a book on it,
but it’s a relatively expensive textbook. You can get a free-sample
Kindle version that provides his introduction and most of chapter
one, which includes the following definition of GT:
The gerotranscendent individual, as we shall see, typically
experiences a redefinition of the self and of relationships to others
and a new understanding of fundamental, existential questions. The
individual becomes, for example, less self-occupied and at the same
time more selective in the choice of social and other activities. There
is an increased feeling of affinity with past generations and a
decrease in interest in superfluous social interaction. The individual
might also experience a decrease in interest in material things and a
greater need for solitary “meditation.” Positive solitude becomes
more important. There is also often a feeling of cosmic communion
with the spirit of the universe, and a redefinition of time, space, life,
and death.
I find the notion of cosmic communion most intriguing. In a 2006
paper published in The Journals of Gerontology, titled “Cosmic
Transcendence and Framework of Meaning in Life: Patterns Among
Older Adults in The Netherlands,” five Dutch psychology
professionals drew heavily from Tornstam’s work and addressed
three related questions:
1.
How does cosmic transcendence relate to older adults finding
more meaning in life?
2.
If it does promote more feelings of meaning, are religious folks
more prone to it than non-religious folks?
3.
Are there any demographic characteristics of cosmically
transcendent folks?
Surprisingly, the association between cosmic transcendence and
meaning in life “proved to be stronger among people who were not
religiously involved,” and, perhaps not surprisingly, more
pronounced among women 75 and older or widowed. Other than the
older women, cosmic transcendence did not correlate with age in the
study, although the authors did state that “tentatively” as we grow
older “cosmic transcendence seems to unfold as a more important
domain in one’s life.” I know that has been the case for me in my
early old age years.
In another article out of the Netherlands, published in 2016,
researchers reviewed 10 years of interviews conducted with several
thousand folks age 57 to 86 who were part of the Longitudinal Aging
Study Amsterdam. Higher levels of cosmic transcendence were
identified in the oldest study respondents, and it was noted that “an
inclination toward relativism and contemplation may facilitate
cosmic transcendence.” It makes sense that as we grow into the
oldest levels of aging, when we are obviously closer to death, we may
find the theory of gerotranscendence appealing. I think relativism
here simply means the discovery of personal truth based on a
person’s beliefs and cultural and/or religious and spiritual influences.
Contemplation in this context simply means thinking deeply (or
perhaps better stated, cosmically) about the meaning of life.
A 2011 study by two Canadian psychologists identified older-adult
“transcenders” as people who were less depressed; had higher
meaning and purpose in their lives; owned a “greater sense of choice
and control in directing one’s life; and had higher scores on the global
personality dimensions of extraversion, openness to experience,
agreeableness, and conscientiousness.”
Beyond the Self, Regardless of Religion
In psychology, the whole notion of cosmic transcendence is often
inter-changeable with the notion of self-transcendence, as both
terms are noted as character/personality traits with very similar
meanings. Both are related to identifying with concepts outside of
one’s self through spirituality, a lessening of ego, and inner feelings
of connection to the cosmos or to the greater good, so to speak. Both
terms strongly correlate to the idea of “striving towards something
greater than ourselves,” wrote PhD Paul T. P. Wong, referring to
Viktor Frankl’s concepts of transcendence, in a 2016 article titled
“Self-Transcendence: A Paradoxical Way to Become Your Best.” Wong
strongly links self-transcendence, as his title suggests, to
“paradoxically” being selfless, as well as to religion (unlike the Dutch
study), saying that it connects us to a higher power (cosmic) and with
other people.
“We find our home when we become fully aware of our
connectiveness,” he wrote. “In other words, we are hardwired to love
God and love people; in serving God and others, we meet our
spiritual needs for self-transcendence. Thus, love is at the heart of
self-transcendence; the practice of self-transcendence is also
consistent with the Christian teaching of a loving God and loving
your neighbor.”
Wong is a well-known-and-established clinical psychologist and
professor emeritus of Trent University and adjunct professor at
Saybrook University, as well as a Christian minister. While I have
enjoyed reading many of his articles, I don’t agree with his religious
overtones as being necessary for experiencing transcendence. One
can be an atheist, for instance, and still be transcendent and find
plenty of meaning in life. Nonetheless, Wong is a prolific writer who
has published extensively on such topics as existential psychology,
positive psychology, and purpose and meaning in life. In this same
article where he mentions God and a higher power, he also provides
a secular-oriented point of view with the following portrait of a self-
transcendent individual:
A person’s greatest ambition and satisfaction is to fully develop his
potential so that he can make a significant contribution to the
world. In his daily interactions, he consistently places his concern for
others above self-interest. He is willing to forfeit his rights for the
common good. He works tirelessly and cheerfully because he loves
what he does and believes that his work is consistent with his end-
value and life purpose. By having a servant’s heart, his impact on
others is actually enhanced because his selfless devotion is
inspirational.
Wong added that having a servant’s heart is a “hard sell” in today’s
individualistic society. The Canadian study, however, found that
people who are individualistic by nature are not less satisfied with
their lives than selfless transcendent individuals.
More posts coming in the near future on the many interesting
parameters concerning meaning in life for older adults. . .
Thanks for stopping by,
George
“Your body is not
who you are. The
mind and spirit
transcend the
body.”
- Christopher
Reeve