Louisville Process Theology Network

Self-Transcendence

“There are many structures and functions of the brain, but generally, it seems that the brain has two basic functions or goals: self-maintenance and self-transcendence.

To some extent, self-transcendence is part of self-maintenance because an adaptable brain would likely handle the many vagaries of the world more effectively. The brain needs to be able to change and adapt, and self-transcendence refers to the brain’s ability to do this. ·  

As we grow up and go through our lives, we learn new ideas and behaviors, meet new people, and continue to develop as a person. From a physiological perspective, the brain maintains a sense of self-identity even as it processes and adapts to all the changes in a human life. ·  

The brain has the ability to change itself by rewiring the connections between neurons and possibly even changing the function of the neurons in a process referred to as neuroplasticity. ·  Recall that the brain can strengthen or weaken connections.

Thus, there is a certain degree of stability within the brain and its connections. This allows us to be who we are throughout our entire lives. However, the brain also has flexibility, variability, and changeability. This allows us to transcend ourselves from one moment of life to the next. Evolutionarily, we should be transcending toward something that is even more adaptive—if not actually better.

It seems that religion may be a powerful source of self-transcendent activity. The primary tenet of most religions is to better ourselves. Religions generally provide a system of morals, set of practices, and set of beliefs that we are to strive toward. This means that religion is providing a framework for change. ·  

As the brain ponders how and why to change in the future, religions tell human beings to try to be more kind, to be more charitable, and to strive to do good. ·  

Religions appear to realize the process of change that human beings experience throughout their lives. Religions help to put this change into context.”

See also Newberg, d’Aquili, and Rause on  “Why God Won’t Go Away.”