Transcending the self to transcend suffering

Abstract

Suffering is inevitable in human life. Our perspective paper theorizes on precise mechanisms for how self-transcendence—the state in which an individual looks beyond the self and adopts a larger perspective including concern for others and the world—may help people endure the experience of suffering. From an examination of empirical literature ranging from social psychology to clinical research, we propose that self-transcendence may aid the endurance of suffering along three psychological levels: (1) On the level of affect, the unique profundity and positivity of self-transcendent experiences (e.g., awe, flow, compassion) may supersede and reduce the salience of negative affect arising from suffering (e.g., fear, despair, depressive mood). (2) On the level of cognition, the larger frame of reference provided by self-transcendent thinking may contextualize one’s suffering as something comprehendible, thereby helping to resolve the challenges of making meaning from suffering (e.g., that one’s existing meaning systems are unable to explain the suffering event). (3) On the level of motivation, the drive to fulfill one’s need for self-transcendence may counterbalance the more hedonically-oriented motivations that can promote negative coping strategies in response to suffering (e.g., avoidance, substance abuse). All three mechanisms may also provoke downstream prosocial behaviors that help embed the individual into networks of social support. Altogether, by synthesizing specific mechanisms from affective, cognitive, and motivational self-transcendent processes, our paper establishes a theoretical framework for how self-transcendence may help people endure and transcend suffering, thereby elevating the conditions and experiences of our existence.

Longitudinal processes among humility, social justice activism, transcendence, and well-being

“…Thus, implied in their description was a reciprocal process whereby life aims and goals interact over time with the elements comprising a beyond-the-self orientation. Ge and Yang (2023) explicitly acknowledged this reciprocity. They noted "bidirectional connections [between] the cognitive and motivational components" of life transcendence and transcendent experiences, social connectedness, and benevolent actions (p. 3).…”

“…Our first hypothesis was in part derived from theorized bidirectional relations between life and transpersonal transcendence (Wong et al, 2021;Ge and Yang, 2023). We reframed these constructs, respectively, as the subjective judgment about the presence of a meaningful life purpose and experienced connection with human others.…”

“…These "long-run effects" or impulse responses were examined by estimating the total effect of the residual on later variables (Zyphur et al, 2020a, p. 664). Last, we conducted a multigroup comparison to examine these associations under conditions of adversity, operationalized by interpersonal R/S conflict, given suggestions that life purpose, horizontal transcendence, and social justice activism may emerge out of or within such conditions (e.g., Wong et al, 2021;Barton and Hart, 2023;Ge and Yang, 2023). As such, we expected that the longitudinal associations among these variables may differ by level of adversity.…”

An ideal sense of self: Proposition of holistic self and holistic mindset from the unique anthropological–sociocultural perspective of life and death education.

“…In particular, we contend that a healthy and vibrant holistic mindset could aspire and/or motivate a person to strive toward attaining a state of "nirvana" or self-enlightenment (e.g., see Figure 4). Our collective interests in Buddhist enlightenment (Chattopadhyay, 2022;Loden, 1996;Yeshe & Rinpoche, 1976), self-transcendence (Conn, 1998;Ge & Yang, 2023;Llanos & Martínez Verduzco, 2022), and holistic psychology (J. T. Carmody, 1984;Phan, Ngu, & White, 2021) have led us to philosophize that true, positive life functioning is more than just self-gratification of superficial needs (e.g., attaining financial wealth on a daily basis). That true life functioning, at its deepest level, involves attainment of transpersonal and humanistic experiences (e.g., to experience social connectedness with another person).…”

Expanding the scope of “trans-humanism”: situating within the framework of life and death education – the importance of a “trans-mystical mindset”

“…Personal understanding of life education , for example, may inform and educate a person about the diverse meanings and purposes of effective life functioning (e.g., the attainment of financial success in life vs. the attainment of good health). In relation to death education , likewise, a senior citizen’s spiritual knowledge of “transcendence” ( Conn, 1998 ; Long, 2000 ; Ge and Yang, 2023 ), or his perceived “spiritual connectedness” to God ( Laurin et al, 2014 ; Cohen-Zimerman et al, 2020 ), may assist him with his coping of grief. On a formal front, conceptual and/or empirical research development of life and death education may yield evidence to help elucidate and/or explain the underlying nature of the subject contents.…”