Proposal for paper session on the topic of self-transcendence
Aryeh Siegel

Man’s Search for Divinity:
Self-transcendence in Logotherapy and Kabbalah

“Self-transcendence is the essence of human existence.” This statement of Frankl leaves no doubt about the significance of self-transcendence. Yet when we consider the variety of definitions of the self, as well as the many means of “transcending” the self, we must acknowledge the necessity of clarifying the concept intended. Frankl’s concept of self includes the physical and psychic dimensions, as well as the noetic dimension. In addition, he recognizes a religious dimension of ultimate meaning which is the source of the noetic dimension.

In transcending the psychophysical dimension, we can connect with the noetic dimension of the self. Here self-transcendence is a process of putting aside the self-interest of the body and psyche, and finding meaning in giving to others. As Frankl states: “ [self-transcendence] denotes the fact that being human always points, and is directed, to something or someone, other than oneself—be it a meaning to fulfill or another human being to encounter. The more one forgets himself—by giving himself to a cause to serve or another person to love—the more human he is.” 

However, it would seem that human motivation can never be wholly divorced from self-interest. To whatever extent we may be inspired by lofty purposes, our physical and emotional resources must be enlisted by some reward for their investment – even if it be nothing more than the subtle pleasure such inspiration may bring. Thus, according to the above understanding of self-transformation, not only is the process of self-transformation never complete, but even in theory it could never be completed.

Can we conceive of self-transcendence as somehow going beyond the noetic dimension to the religious dimension? This would constitute connecting to the divine transpersonal reality within the self. Frankl seems to negate the significance of this form of self-transcendence when he states: “I wish to stress that the true meaning of life is to be discovered in the world rather than within man or his own psyche, as though it were a closed system.” However, I believe Frankl would agree that discovering the divine realm beyond the noetic dimension is not to escape from the world, but to tap in to the ultimate purpose of life.

In the context of Kabbalah, self-transcendence is the miraculous state that is made possible through the process of noetic self-transformation and constitutes the completion of that process. The spiritual work of reducing self-love and increasing love of the other is the preparation for receiving the gift of the divine attribute of selfless love. Thus, the process of self-transcendence as ordinarily perceived in logotherapy is subsumed in the process of uniting with God, which is seen as the ultimate purpose of creation.

Frankl taught us that man is a being in search of meaning even if he is unaware of this, and I believe he would also agree that the search for meaning is a search for ultimate meaning (divinity) even when the individual is not aware of seeking God. Self-transcendence is indeed the essence of existence.