Transpersonal Gerontology Existential Questions: A Transpersonal Approach to The Discovery Of A Sense Of Personal Purpose Professor Oluwafemi Esan
Professor Oluwafemi Esan | Contributor on spirituality and mental health topics
Gerontology is a multidisciplinary field that examines aging from biological, psychological, social, and economic perspectives. It differs from geriatrics, which focuses specifically on the medical care of older adults. Gerontology investigates the changes that occur throughout middle and later life, as well as the broader societal implications of an aging population.
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In this and in the previous article, “Applied Transpersonal Gerontology,” Rev. Ambassador Professor Oluwafemi Esan, Professor of Transpersonal Psychology and Education and Vice-Chancellor of El-Roi London University, who also contributes to our discussions on spirituality and mental health, explores this concept to help readers better understand the dynamics of aging.
Gerontology existential questions centre on the meaning and purpose of life, especially as individuals confront mortality, loneliness, and illness in old age. Common questions include: “Did my life matter?”, “What legacy will I leave behind?”, “Am I living authentically?”, and “What is the meaning of life?”.
Rev. Ambassador Professor Oluwafemi Esan is Professor Of Transpersonal Psychology and Education Vice-Chancellor El-Roi London University.
These concerns are considered a regular part of ageing, though some experience them more intensely than others. Transpersonal gerontology addresses existential questions in ageing by viewing the later stages of life not as a period of decline but as a vital opportunity for spiritual development and self-transcendence.
It expands on conventional gerontology by incorporating concerns that extend beyond the personal self, such as meaning, wholeness, connection, and mortality. The transpersonal approach differs from traditional views of ageing by re-contextualising universal existential concerns within a spiritual and psychological framework. This framework is grounded in the concept of transpersonal creationism. (van Der Vaart, and van Oudenaarden, 2018).
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“Transpersonal creationism” is not a widely recognised or established term in either scientific or theological communities. Instead, it appears to be a niche concept, primarily associated with a single institution, that integrates specific interpretations of creationism with the principles of transpersonal psychology.
The El-Roi London University uses the term to describe the philosophical foundation of its “Transpersonal Mental Health Care” curriculum. This approach is based on the premise that a sound spiritual life is foundational to healthy mental well-being.
The university states that its principles are “based on the ontological foundation of creationism,” defining it as the belief that the universe was created by God ex nihilo (“out of nothing”). This leads to the philosophical concept of transpersonal ontology. (Friedman, 2002)
Transpersonal ontology is the philosophical study of reality within the framework of transpersonal theory, which posits that the self is not limited to the individual ego but can experience unity with others, nature, and the universe. It explores the nature of being and reality beyond ordinary personal boundaries, often using the subjective experience of consciousness itself as a valid source of knowledge.
This approach integrates perspectives from psychology, philosophy, and various spiritual traditions to understand states of consciousness that transcend the personal ego and to explore concepts such as universal interconnectedness. Ontology is a branch of metaphysics that deals with the nature of being, or reality.
At the same time, Transpersonal refers to experiences that go beyond the conventional, individual ego or “personal” level of development. Consciousness beyond ego is a key focus in the study of altered and transcendent states of awareness, in which individuals feel their consciousness has expanded beyond the limits of their bodies and the ego. (Ferrer, 2014).
Expanded self-identity has its ontological roots in spiritual creationism. “Spiritual creationism” is a broad term that encompasses several related concepts, including belief in a creator God as the source of the universe and specific doctrines about the creation of the soul, such as the idea that the soul is created at conception.
Another interpretation is Creation Spirituality, which views creation as an ongoing, presentmoment process in which humans can participate. The term can also refer to the spiritual impact of creationism or the idea that humans are “co-creators” with God. Creationism, in its most basic sense, is the belief that a divine being created the universe and life.
This is a spiritual approach that sees divinity as present in all things. Therefore, humans have an expanded spiritual identity that does not decline with ageing. Transpersonal Gerontology re-examines the question “Who am I?” beyond the finite personal history, moving toward a sense of unity with a larger whole.
The self is redefined beyond personal roles, memories, and physical decline. This self is known as the Transpersonal self, which is eternal and exists beyond time and space. (Ruse, 2014).
Transpersonal self-concept is an expanded sense of self-identity that extends beyond the individual to include feelings of connection with a larger whole, such as humanity, life, the planet, or the cosmos. It involves recognising one’s interconnectedness with the world and is associated with psychological development beyond the ego, incorporating experiences of spirituality, deep intuition, and altruism.
This expanded self-concept is cultivated through practices like meditation and can motivate actions that benefit the collective, including ecological responsibility. The core idea is that a person’s identity is not limited to their personal body and mind but is instead interconnected with a broader reality.
It involves experiences of expanded consciousness and a feeling that one is larger than their usual ego boundaries and part of a larger whole. A strong transpersonal self-identity can be a powerful driver of positive action in old age.
This strong transpersonal self-identity is seen as integral to one’s wellbeing and to that of people in later life. In addition, transpersonal identity discovery leads to the discovery of a spiritual purpose in older adults. (Vaughan, 1985).
A spiritual purpose is a guiding principle for living a life of meaning, rooted in one’s core values and connection to something larger than oneself, whether that be humanity, the universe, or a higher power. It’s less about external achievements and more about the intention and presence one brings to daily life, serving others, and aligning actions with one’s authentic self.
According to the pre-existence theory, this purpose is said to exist before the beginning of time and space. Pre-existence theory holds that an individual soul exists before its mortal conception. This can mean that a soul either came into existence before birth or is eternal, existing eternally with God.
Variations of this theory exist across different philosophies and religions, including ideas from ancient Greek thinkers such as Plato and early Christian theologians such as Origen. (Keyes, 2011).
Premortal existence is the idea that souls exist in a non-physical form before entering a mortal body. The soul is considered eternal, with its existence in a body being a phase of a longer journey. This belief holds that all humans were spirit children of a Heavenly Father before coming to earth.
Hence, humans are tripartite in nature. The tripartite nature of man is a theological concept that describes humanity as being composed of three distinct parts: spirit, soul, and body. The body is the physical, material component that lives on Earth. The soul is considered the seat of personality, containing emotions, will, and intellect. The spirit is the part that is uniquely capable of connecting with God.
This view, also known as trichotomy, contrasts with the bipartite view, which holds that the soul and spirit are the same spiritual entity. Transpersonal Gerontology believes that the soul and the spirit do not decline with ageing. (Givens, 2010)
The pre-existence theory holds that souls existed before birth, and some interpretations connect this pre-mortal existence to a spiritual purpose, such as preparing for a probationary period on Earth, learning, or fulfilling the divine will. This purpose is seen as a continuation of a journey that began before earthly life and is intended to allow individuals to progress toward a higher spiritual state.
For example, some traditions view mortal life as an ordeal or a necessary step to gain spiritual knowledge and exaltation. Some theological systems posit that, during a pre-mortal existence, souls were given a specific mission or purpose to fulfil on Earth. This can include learning specific lessons, demonstrate certain qualities, or complete a task before returning to a higher state.
The theory suggests that mortal life is a time for souls to be tested and prove their obedience and character. This experience is seen as a necessary part of a larger plan for growth and exaltation. (Ostler, 1982).
Continuous spiritual development: Pre-existence implies that life is not a single event but a continuous journey of spiritual progression. The purpose of earthly life is to build upon the spiritual foundation that was laid in a pre-mortal state. It is believed that individuals were endowed with unique abilities and potential in their premortal existence.
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The purpose of life is to develop these potentials and use them in the earthly realm to gain a more complete understanding of the divine and oneself. Some belief systems emphasise that a necessary part of spiritual development is experiencing opposition and hardship.
Pre-existence provides a framework for understanding life’s struggles as part of a larger purpose that fosters growth. Ageing in transpersonal gerontology is a psychospiritual pathway for spiritual growth. (Bradshaw, 2024).
Transpersonal gerontology seeks meaning through self-transcendence by connecting with something larger than oneself, such as humanity, the cosmos, or a higher power. It involves overcoming the limitations of the individual self.
Self-transcendence is a personality trait involving the expansion of personal boundaries, leading to feelings of connection with something larger than oneself, such as humanity, nature, or the cosmos. It consists of a shift from self-interest to a focus on meaning, purpose, and connection with others and the more expansive universe.
This can include moving past difficult experiences, seeking personal growth, and having an open-minded worldview. Finding a sense of Meaning and purpose, which focuses on existential questions, does not decline with old age. in later life, it is seen as a critical component of wisdom and adaptation, reflecting a decrease in reliance on external validation and an increase in interiority and spirituality. ( Frankl, 1966).
Spirituality in older adults is crucial for well-being, providing a sense of meaning, hope, and purpose as they cope with ageing and life changes. It can be expressed through religion, as well as through a connection to oneself, others, nature, or a transcendent power, and is associated with better mental health outcomes and resilience.
Spiritual care and practices such as reminiscence and social connection can enhance quality of life, mitigate stress, and help older adults maintain dignity and purpose. Spirituality is linked to a lower incidence of depression and anxiety, and a greater sense of psychological well-being, particularly when used as a coping mechanism for life stressors like chronic illness or loss.
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Spirituality provides a framework for finding meaning in life, for reflection, and for self-growth, which is especially important as physical abilities decline. Spiritual beliefs and practices can foster positive emotions like hope and gratitude, making individuals more resilient when facing challenges.
Some studies suggest a link between religious and spiritual practices and slower cognitive decline, and spiritual interventions may improve cognitive function in those with dementia. (Can Oz, Duran, and Dogan, 2022).
The theory of pre-existence posits that human souls or spirits existed before their physical birth. The concept of fulfilment is the ultimate purpose of this earthly life, representing the achievement of spiritual goals established in that pre-mortal state. Plato believed in the pre-existence of the soul in a perfect, divine world.
He argued that learning in this life is simply a process of “recollecting” the innate knowledge our souls possessed before birth. The physical world is an imperfect reflection of this perfect spiritual realm. In the context of pre-existence theories, fulfilment is the process of realizing a purpose that was determined before mortal life.
It is not simply worldly success but the spiritual completion of a pre-ordained destiny. By pursuing knowledge and remembering the “Forms” from the perfect pre-existent world, the soul can transcend the limitations of the physical body. The link between pre-existence and fulfilment provides a framework for understanding life’s purpose and struggle. (McTaggart, 1904).
Predetermined purpose: Some interpretations suggest a specific purpose or mission was chosen or assigned to the soul before birth. Jeremiah 1:5, often cited to support a form of pre-existence, states, “Before I formed you in the womb I knew you, and before you were born, I set you apart and appointed you as a prophet”.
Fulfilment, in this view, is the achievement of that unique calling. A soul is fulfilled by recalling its innate knowledge of the perfect Forms, which it had before birth. Through reason, a person seeks a deeper understanding of universal truths and the ultimate Good. Fulfilment is achieved by following the pre-arranged plan laid out in the premortal life.
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This involves gaining a physical body, learning to “walk by faith,” and enduring life’s trials and joys to progress toward eternal exaltation and a return to the presence of God. Pre-existence establishes a foundational purpose that an individual is meant to discover and fulfil during their mortal life. (Ndishua, 2022).
Reference lists
van Der Vaart, W. and van Oudenaarden, R., 2018. The practice of dealing with existential questions in long-term elderly care. International Journal of Qualitative Studies on Health and Well-Being, 13(1), p.1508197.
Friedman, H., 2002. Transpersonal psychology as a scientific field. International Journal of Transpersonal Studies, 21(1), p.19.
Ferrer, J.N., 2014. Transpersonal psychology, science, and the supernatural. Journal of Transpersonal Psychology, 46(2).
Ruse, M., 2014. Creationism. eLS.
Vaughan, F., 1985. Discovering transpersonal identity. Journal of Humanistic Psychology, 25(3), pp.13-38.
Keyes, C.L., 2011. Authentic purpose: The spiritual infrastructure of life. Journal of Management, Spirituality & Religion, 8(4), pp. 281-297.
Givens, T., 2010. When souls had wings: Pre-mortal existence in Western thought. Oxford University Press.
Ostler, B., 1982. The idea of pre-existence in the development of Mormon thought. Dialogue: A Journal of Mormon Thought, 15(1), pp.59-78.
Bradshaw, J.M., 2024. Premortal Life and Mortal Life: A Fearful Symmetry. Interpreter: A Journal of Latter-day Saint Faith and Scholarship, 60(1), p.3.
Frankl, V.E., 1966. Self-transcendence as a human phenomenon. Journal of humanistic psychology, 6(2), pp.97-106.
Can Oz, Y., Duran, S. and Dogan, K., 2022. The meaning and role of spirituality for older adults: A qualitative study. Journal of Religion and Health, 61(2), pp.1490-1504.
McTaggart, J.E., 1904. Human Pre-Existence. The International Journal of Ethics, 15(1), pp.83-95.
Ndishua, J., 2022. The Call and Tasks of a Prophet: An Exegetical Analysis of Jeremiah 1: 4-10. E-Journal of Religious and Theological Studies, 8(2), pp.48-58.
