S p i r i t ua l i t y S t u d i e s 7 - 2 Fa l l 2 0 2 1 3 9 Seongmin Hong ing physical death because there is an increasing sense of continuity with the universe (Tornstam 1989, 60). The level of Self, second, includes a decrease in self-centerdness and an increase self-transcendence. A decrease in self-centerdness means that the individual experiences a new awareness of the fact that he or she is not the center of the universe (Tornstam 2011, 171). And self-transcendence implies that the focus on one’s own needs is gradually transcended and replaced with a focus on the needs of others. Thus, egoism is overshadowed by altruism (Tornstam 2011, 172). The level of social and individual relationships, third, means that older adults appear to become less interested in superficial relationships and have an increasing need for solitude. This need for positive solitude is not same with passive withdrawal. Seniors feel an urge to abandon and transcend roles in order to come closer to the genuine Self, and transcend needless conventions, norms and rules. Person can reach emancipated innocence, which is a maturity-enhancing innocence that is defined by the ability to transcend nonsensical social norms (Tornstam 1997b, 152). Tornstam has regarded gerotranscendence as a possible natural aging progression. Recent research, however, has suggested that old age is not the strongest variable. When it comes to the development of certain dimensions of gerotranscendence, spirituality and religiosity in the elderly population has been found to be more important than age (Bruyneel, Marcoen and Soenens 2005, 7). Especially, the relationship between spirituality and gerotranscendence has been found to be the most notable among the cosmic transcendence dimension (Braam et al. 2006, 126). A gerotranscended individual, who transcends physical life in order to pursue spiritual life, represents the transformation into a religious human rather than a human being bound by secular life. In this respect, it is convincing enough to assume that gerotranscendence is not a causal consequence arising from natural aging, but an acquired result of efforts based on spiritual training or educational learning. In this regard, it is necessary to pay attention to Confucianism. Confucianism also agrees with the necessity of retirement in old age. In traditional Confucian society, however, retirement does not imply that productive forces have been exhausted and become unnecessary, or that the elderly become socially marginalized. On the contrary, retiring involves enjoying welfare from the state and receiving preferential treatment from society. Filial piety and respect for the elderly were regarded as the first ethical virtue and national policy in Confucian society [3]. Additionally, seniors have regarded it as an essential virtue in old age to acquire wisdom about life and complete the virtue by enhancing spirituality. Confucius’ famous quote (Chan 1969, 22): “At sixty I was at ease with whatever I heard; at seventy I could follow my heart’s desire without transgressing moral principles,” describes the maturity stage in old age. Confucius’ words have become an essential standard of living in old age, and the elderly have consistently made effort to engrave on their minds and cultivated spiritualities. Confucianism encourages older people to reach their goal of enhancing spirituality and unifying themselves with the universe. For this aim, self-cultivation is regarded as the most fundamental to the entire system of Confucianism. Self-cultivation is considered to be the result of lifelong cultivation, not the natural process of aging. The epitome of endless self-cultivation is Confucius, and Tu Weiming (1993, chap. 3) claims: “The consensus among Confucian followers is that if Confucius had lived longer [Note: than 70 years] he would have continued his unceasing efforts to learn and improve himself so that he could provide further richness and nuances to his life.” Gerotranscendence is also found in Confucianism, but it is the result of lifelong cultivation, not the natural process of aging, but not obtained naturally by getting older as Tornstam thought. Self-transformation to become a sage is rarely achieved through short-term efforts and is only the result of scrupulous and honest cultivation that accumulates over a long period of time. Therefore, old age is not only the result of a lifetime of diligently accumulated cultivation but also the last time one can achieve one’s inner completion. A Korean Confucian and politician Yi Minbo (1720–1799) (1995, vol. 232, 410) wrote: “A scholar values longevity in the process of learning. Because if you do not live long, you cannot achieve learning.” Self-cultivation is necessitated to continue constantly in old age. Old age is a special period to achieve the substantial assignment to become the sage.
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