Erik Erikson (1902-1994, left), one of the founders of development psychology, believed that each stage of life was a special time in which a person needed to solve a “developmental task” about who and how they are in the world. These tasks are more like existential riddles in my opinion and were mainly about how to be a more mature and effective person to live a good life. The only exception to this is the stage of Late Adulthood or what we would call “old age.” This stage is about living, but it really more about how to prepare one’s self for death.
The nature of growing old has been reframed in the past several decades using the theory of gerotranscendence. This theory, which originates in Scandinavia, sees aging as a natural developmental process which when supported and nurtured can lead to new perspectives and psychospiritual growth. This process involves exploring different aspects of the self and relations with others which leads to a shift from the everyday, materialist-rationalist world-view to a more cosmic, transcendental one. It results in a sea-change in personal reality and identity (Tornstam, 1989, 1992, 1994, 1996a, 1996b., 1997a, 1997b, 1999a, 1999b, 2003).
This theory has several aspects which make it personally exciting and remarkable. First, it is a theory based on the process of growth. Aging is no longer seen as a static, dead-end of decay and death, but an on-going exploration of self and world leading to life-changing insights. Next, as a process, it offers concrete ways of actualizing itself. This process, however, can be either supported and accelerated or impeded and stifled by a variety of factors such as life crises and grief and validation or negation by others. Lastly, it is marked by a group of “signs” which spell out a road-map as to how to achieve gerotranscendence. The signs of gerotranscendence have three levels. Self, social and individual relations, and the cosmic level. The term, “cosmic,” may not be a good one as it carries with it some mystical baggage. “Transcendent level” might have been a better choice.
The Self
Self-confrontation. Engaging in a review of one’s life, actions, and personality traits and accept and integrate the good and the bad. An increased sense of self-responsibility for past actions both good and bad.
Ego-integrity. Coming to terms with the self and one’s past both owning the bad and celebrating the good.
Rediscovery of the child within. The experience of being a child becomes transformed as the eyes of the adult begin to the see the world through the heart of the child.
Decrease in self-centeredness. An expanding view of life that goes beyond one’s petty, everyday self. The self is slowly being seen as much smaller than what it once was in importance and significance. A change in the ego which is both a shrinking and a blooming.
Development of body transcendence. A change in relationship to the body from one of strong self-identification and absorption with—especially its frailties, aches and pains, and impending finality—to seeing it as a transient state which needs to be cared for and maintained, but now, in the grand scheme of things, is not as important as it once was.
Self-transcendence. These factors lead to transcending the self and the fear of death. One’s sense of self both shrinks and expands as it moves from egoistic focus on the self to focusing on the good of others and their futures.
Social and Individual Relations
Changed meaning and importance of relations. There is no more time for superficial relationships as they are seen as a waste of precious time. Interactions become more selective and authentic. Solitude becomes more important.
Role-understanding. The realization that many social relationships handled by the persona—exterior personality—were nothing more than superficial roles undertaken to fulfill social obligations and expectations. The realization that roles are necessary and often important, but they are just that.
Freed innocence. A growing experience of seeing things anew and fresh as though for the first time, but through the eyes of a wiser and more mature person.
Modern asceticism. The realization that material wealth and possessions all become burdens after a while and so they may desire to get rid of what they own so as to lighten themselves of unneeded cares and worries.
Everyday wisdom. The growing insight that there are very few absolute, black-and-white situations in the world and everything is a mixture of gray and uncertainty. The willingness to hold back personal opinions and advice because of this. A growing sense of acceptance of the world and the way it is and the way it is no.
The Transcendent Level
Mystery in life. Life is mysterious and one’s place and purpose of the world need to be evaluated and integrated.
Time and space. The experience of space and time changes with accompanying changes in perspectives and opinions.
Connection to previous generations. More contemplation on those who came before and seeing one’s self as a link in a greater chain.
Subject of rejoicing. An oscillating sense of experience the cosmic wonder in the littlest things and seeing one’s self as an infinitesimal part of a universal whole.
Life and death. A diminishing fear of death with an increasing non-attachment to life.
How to Support Experiences of Self-Transcendence
For those who are in relationship with older people, there are many things you can do to help them on their path to psychospiritual transformation. You can first accept that the signs of gerotranscendence are a normal sign of aging and can often be frightening, confusing, or exhilarating for people.
You can support them in reducing their preoccupation with the body by focusing on matters of the spirit.
They may express a different experience of time. Do not negate that, but casually explore that experience with them and how it is affecting them.
Likewise, allow them to express their thoughts about their ending. Beware of when seniors slip into depression, fear, or self-pity, but gently steer them to topics of conversation that further personal growth and hope.
Develop the wisdom of discerning between an elder’s need for solitude and their withdrawing from the world in despair.
Encourage them to learn and practice meditation for its many positive effects on the aging brain and body.
Lastly, be with them as a support and a loving friend.
Paul Shane, Ph.D., LMT
Director, Academic Content
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References
Tornstam L. (1989). Gerotranscendence: a reformulation of the disengagement theory. Aging: Clinical and Experimental Research 1, p. 55–63.
—– (1992). The Quo Vadis of gerontology: On the gerontological research paradigm. The Gerontologist 32, p. 318–326.
—– (1994) Gerotranscendence – a theoretical and empirical exploration. In L. Thomas & S. Eisendandler (Eds), Aging and Religious Dimension, Westport, CT: Greenwood Publishing Group, pp. 203–225.
—– (1996a) Caring for the elderly. Introducing the theory of gerotranscendence as a supplementary frame of reference for care of elderly. Scandinavian Journal of Caring Sciences 10, p. 144– 150.
—– (1996b) Gerotranscendence – a theory about maturing into old age. Journal of Aging and Identity 1, p. 37–50.
—– (1997a) Gerotranscendence in a broad cross sectional perspective. Journal of Aging and Identity 2, p. 17–36.
—– (1997b) Gerotranscendence: the contemplative dimension of aging. Journal of Aging Studies 11, p. 143–154.
—– (1997c) Life crises and gerotranscendence. Journal of Aging and Identity 2, p. 117–131.
—– (1999a) Late-life transcendence: a new developmental perspective on ageing. In L. Thomas & S. Eisendandler (Eds.), Religion, Belief, and Spirituality in Late Life, New York, NY: Springer, pp. 178–202.
—– (1999b) Gerotranscendence and the functions of reminiscence. Journal of Aging and Identity 4, 155–166.
—– (2003) Gerotranscendence: From young to old age. Online publication from The Social Gerontology Group, Uppsala. http://www.soc.uu.se/publications/fulltext/ gtransoldold.pdf
Wadensten, B. (2005). Introducing older people to the theory of gerotranscendence. Journal of Advanced Nursing 52(4), p. 381-388.