Self-transcendent experience: a grounded theory study

Various forms of self-loss have been described as aspects of mental illness (e.g., depersonalization disorder), but might self-loss also be related to mental health? In this integrative review and proposed organizational framework, we focus on self-transcendent experiences (STEs)-transient mental states marked by decreased self-salience and increased feelings of connectedness. We first identify common psychological constructs that contain a self-transcendent aspect, including mindfulness, flow, peak experiences, mystical-type experiences, and certain positive emotions (e.g., love, awe). We then propose psychological and neurobiological mechanisms that may mediate the effects of STEs based on a review of the extant literature from social psychology, clinical psychology, and affective neuroscience. We conclude with future directions for further empirical research on these experiences.

International Journal of Aging and Human Development, 2005

Self-transcendence has been hypothesized to be a critical component of wisdom (Curnow, 1999) and adaptation in later life (Tornstam, 1994). It reflects a decreasing reliance on externals for definition of the self, increasing interiority and spirituality, and a greater sense of connectedness with past and future generations. The Adult Self-Transcendence Inventory was administered to 351 individuals along with the NEO-FFI Personality Scale (McCrae & Costa, 1989). A principal axis factor analysis identified two factors: self-transcendence and alienation. The relationships between selftranscendence and neuroticism, openness to experience, extraversion, and agreeableness were significant, although modest, suggesting that selftranscendence cannot be accounted for in terms of positive personality traits alone. As expected, a multiple regression analysis indicated that self-transcendence was negatively related to neuroticism and positively related to meditation practice. The present study appears to lend support to the construct of self-transcendence.

Review of General Psychology, 2017

Various forms of self-loss have been described as aspects of mental illness (e.g., depersonalization disorder), but might self-loss also be related to mental health? In this integrative review and proposed organizational framework, we focus on self-transcendent experiences (STEs)—transient mental states marked by decreased self-salience and increased feelings of connectedness. We first identify common psychological constructs that contain a self-transcendent aspect, including mindfulness, flow, peak experiences, mystical-type experiences, and certain positive emotions (e.g., love, awe). We then propose psychological and neurobiological mechanisms that may mediate the effects of STEs based on a review of the extant literature from social psychology, clinical psychology, and affective neuroscience. We conclude with future directions for further empirical research on these experiences.

(From my Editor's Introduction, "Transcending Self-Consciousness" in Papers) Self-transcendence should not be confused with the self-transformation that takes place throughout one’s life. One changes, often in unexpected ways, but the self still feels it is at helm of action and is the guiding light of consciousness. The self may be transformed so it becomes more transparent or permeable, and, in that way, one edges towards self-transcendence. But absolute transcendence of the self would dissolve that self with original awareness continuing in an unfathomably intense present without a past or future. Awareness-in-itself could be said to be aware of nothing or of everything, for without differentiation there could be no difference. But, self-consciousness transcended (as opposed to self-dissolution, so the remembering self remains itself remembered) could have metaphysical implications: Those who have cultivated the transcending of self-consciousness in life, experiencing it over and over again and gaining a measure of control over the awakening, may well be able to retain the artifacts of selfhood – memories – as original awareness leaves the body behind, that is, in death. Just as the electricity continues after the light bulb darkens, life energy withdraws from the body but continues as unbound dynamism, but, in the latter case of self as silent witness, the memories of a lifetime may go with it, perhaps to enrich the manifold of experience in that source, which, in this way undergoes change and learning. Without those memories, able to withstand such radical decentering, the self dies with the body.

Frontiers in Psychology, 2020

Self-transcendence has been characterized as a decrease in self-saliency (ego disillusionment) and increased connection, and has been growing in research interest in the past decade. Several measures have been developed and published with some degree of psychometric validity and reliability. However, to date, there has been no review systematically describing, contrasting, and evaluating the different methodological approaches toward measuring self-transcendence including questionnaires, neurological and physiological measures, and qualitative methods. To address this gap, we conducted a review to describe existing methods of measuring self-transcendence, evaluate the strengths and weaknesses of these methods, and discuss research avenues to advance assessment of self-transcendence, including recommendations for suitability of methods given research contexts.

The term self-transcendence has been used to refer both to a process of movement beyond one's immediate self-boundaries, and to a quality which emerges as a result of this process, culminating in a broadened worldview. Self-transcendence has appeared as a key theme in several disciplines including transpersonal psychology, personality theory, and nursing theory. The scarcity of widely accepted methods of quantifying this construct with valid, reliable measures has caused some difficulty in the research arena. Scientific literature to date is presented here surrounding selftranscendence as quantified by the Temperament and Character Inventory (TCI). The author's purpose is to expound a coherent account of TCI self-transcendence research, and to establish selftranscendence as a measurable transpersonal construct with observable features and correlates. Data regarding molecular and quantitative genetics, neuroanatomy, aging, spirituality, religion, culture, and psychopathology are discussed. In light of this evidence, self-transcendence is presented as a complex but quantifiable construct of the utmost relevance to psychology.

This thesis investigates the nature and dynamics of transcendent experience: phenomena I have witnessed in many individuals, groups, and organisations. Transcendent experience is best described as an attitude or way of life that is fundamentally different to what could be construed as the ‘normal’, conventional, and rationalistic attitudes that pervade our Western epistemological mind-set today as the most—if not sole—means to valuable knowledge and experience. This thesis does not seek to explain its features dogmatically and definitively—after all, such a phenomenon evades the reductive and totalising effects of rationalisation—but assesses a vast range of supporting literature to emphasise how it is manifesting itself across an equally vast and eclectic range of peoples. By examining evidence from contemporary personal accounts, historical case study, published biographical accounts, scholarly reports and personal anecdotes, a number of key characteristics and principles of transcendence are identified as underpinning their experiences. These principles include a commitment from the individual or group in question to embrace and practice ‘ways of knowing’ beyond rational cognition. There is a tendency for the subject to recognise themselves as involved in purposeful ways of knowing. This is seen as a recognition that the physical self is merged with a nature that is experienced by the subject as ‘transcendent’ to them; that is to say, a nature that is described as ‘divine’ or ‘spiritual’. A further principle is the subject’s openness to, and assimilation of, what is reported to be not one but multiple transcendent experiences. The benefits of these are construed to be a sense of belonging and a feeling of wellbeing—feelings, which it is claimed, could not be obtained through conventional ‘rational’ ways of knowing. In short, these people seem to be living according to, or at least intent on working towards, a transcendent way of ‘being’, one that validates non-rational, possibly ‘divine’ experiences as essentially ‘human’. Other key characteristics of transcendent experiences are ascertained, including the role of suffering and emptiness. The aim of this research is to investigate such claims and to assess the importance, for those involved, of this ‘transcendent’ approach to life. My investigations conclude that these experiences may be on the increase, and that something akin to a ‘transcendence movement’ can be traced as operating within society, despite—and perhaps because of—the overreliance on more rational attitudes to meaning and methods for arriving at ‘truth’, which are in themselves only relatively useful for life and often detrimental to feelings of wellbeing. The movement I outline engages with a way or depth of being that transcends individual beliefs and cultural differences, and brings the person into creative contact with sources that transcend his or her own limited, individual perspectives.

2020

The construct of transcendence has proved difficult to define and operationalize, as is reflected by lack of robustness, consistency, and replicability in instruments designed to measure it. This paper examines the internal validity of the Self-Transcendence Scale (ST) (Cloninger, Svrakic, Przybeck, & Thomas, 1993), the Spiritual Transcendence Scale (STS) (Piedmont, 1999) and the Mysticism Scale (Hood, 1975) in an Australian sample, (n5233), to identify core and noncore constructs. All scales failed to replicate their hypothesized structure fully and subsequent factor analyses produced revised subscales. The results suggested that in the report of transcendence experiences one might not be able to separate core constructs: sacredness, interconnectedness, unity, and a higher consciousness effectively. Further, the dissolution of self proved to be a peripheral construct as suggested by MacDonald and Holland (2002) as did belief in the supernatural. Transcendence as a construct needs further theoretical analysis. Many human experiences are potentially spiritual, making spirituality difficult to define and operationalize (Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988, Slater, Hall, & Edwards, 2001)). Definitions center on the supernatural or transcendent quality, commonly found in descriptions of religious and mystical experiences (Moberg, 2002). Transcendence is a confusing construct as Maslow (1969) found (cited in Koltko-Rivera, 2006). He concluded that it was distinct from self-actualization and peak experience, and meant seeking a cause beyond the self, putting aside the needs of the personal self and identifying with something greater, ultimately the divine. He became aware of the difference between seeking one's full potential with its implications for health and wellbeing and being oriented primarily to the B-realm as one's way of living (Koltko-Rivera, 2006). In this view, self transcendence does not explicitly involve awareness of a supra-human dimension, but nevertheless seems connected to it. The recent work of Levenson, Aldwin, and Cupertino (2001) focused on transcending self. They argued that doing so involves a developmental process leading to wisdom, and is found in the elderly. Further, developing detachment from external definitions of the self, and the dissolving of rigid boundaries between self and other, brings about self transcendence (Levenson, Jennings, Aldwin, & Shiraishi, 2005). Their Adult Self Transcendence questionnaire identifies learning to go beyond narrow self interest. It does however include items associated with spiritual transcendence and the psychopathology of depression. Levenson et al.

2011

clasp", we would also "lose self-possession" and apparently go mad and die as a result. Of course, Graves is likely writing with the irony of the modernist poet, smiling grimly or perhaps sadly at our distance from raw experience.

2021

Self-transcendence is a concept relevant to understanding how human beings attain or maintain well-being. Not surprisingly, it is similar to other concepts that are in some way linked to human well-being. The purpose of this chapter is to discuss self-transcendence particularly for its empirical support and practical relevance in promoting well-being across the health continuum. Increasing understanding and generating new ideas about self-transcendence may also facilitate continued research into self-transcendence and identification of health-promoting interventions and practices that foster well-being, particularly in difficult life situations.