Sandru 1

Ivona Sandru
Frenchy Lunning
Media Analysis
11 May 2010

An Eastern Outlook at Self and Social Renovation:

A Philosophical and Psychological Analysis

How do we, as mortals, become what we are? Should we do what is told here and now or
turn elsewhere for support and guidance? When looking at the concept of ideology (discussed by
Karl Marx), one may understand that it is simply a structure of compiled ideas that
unconsciously shapes and constrains our beliefs, habits, and behaviors. The universal psyche,
strongly examined by Jacques Lacan, is made up of personal needs, demands, and desires. The
real, the imaginary, and the symbolic are three orders Lacan mentions (Wikipedia). While
ideology permeates every aspect of a culture, many stand to believe that humanity’s direction can
be diverted towards other realms in our transcendence. Western views continue to clamor for
social revolution and class-consciousness, as a means of acting for the best interests. An
effervescent hope does exist in today’s society, especially in the West, where self and societal
change is pursued progressively. With techniques from oriental teachings (Eastern practices),
individual improvement and social renovation can be realized, while appreciating nonduality.
Reality to the nondualist is a deep state, where spirituality and mindfulness provide
guidance in reaching realization. In terms of Buddhist philosophy, this does not mean that
monastics withdraw from “the world” merely to obtain a quiescent nirvana detached from the
suffering of others (Loy, 55). The Eastern technique of mindfulness concerns the nature of the
‘self’ and interconnectedness (Claessens, 109). If an individual goes beyond accepting
impermanence, then he or she has confronted the aspects of human existence. For instance, a
study done at the Medical Research Council’s Applied Psychology Unit in Cambridge (stressing
on behavioral therapy) has shown patients to change their relationship to their uncanny thoughts
through mindfulness meditation (Claessens, 110). Thus, by identifying negative thinking and
understanding of personal situations (connected with the social dilemma), individuals can
prevent the surge of irrational emotions, sensations, and behaviors of depression. Practicing the
 Sandru 2

Buddhist way of mindfulness, exemplified in the Cambridge study, is beneficial in metacognitive

awareness. For the ‘self’ to go through the process of therapeutic change, he or she must connect
the physical stirring of emotions (Buddhist concept of Vedana) to the evoked thoughts.
The human sense of being a ‘self’ is developed in order to function socially. Being in a
continuous transit, people often tend to analyze themselves in a psychosocial manner. The ‘self’
may feel insecure, leading to a stronger focus on something outside that cannot provide the
grounding sought (Loy, 55). An article written by psychotherapist Mark Epstein (trained in
Western medicine and in the practice of Buddhism) touches on the dilemma many face in this
world. Epstein states, “most Buddhist psychology, in fact, is concerned with demonstrating how
the narcissistic impulses to identify with or distance oneself from experience can be transformed
into wisdom about the true nature of self”. Thus, broadening our perspective and “waking up” to
see through the illusion of a self that is separate from others will reconstruct the sense of ‘self’.
In other words, Buddhism and psychoanalysis advises us that the current ways in which we seek
happiness may actually block us from finding it.
To further illustrate the need for transformation, individuals may benefit from Buddhist
and Zen perspectives when concerning their level of happiness. These days, many try to
annihilate anxiety and other disturbances without knowing what the trouble really is (Epstein).
Digging deeper into the cause of discomfort may be the key. Buddhist philosophy emphasizes
that ethical life follows naturally from realizing one’s nonduality with others. Personal
transformation will work well to minimize the suffering (dukkha) in people’s lives. Therefore,
we can gradually accept that the delusive sense of ‘self’ is the source of the discomfort. French
psychiatrist, Lacan, underlines that “it is the realization that we do not have to be so self-
obsessed, that within our own minds lies the capacity for a kind of acceptance we had only
dreamed of”. As Lacan points out, the real happiness can be both uncovered and sustained if we
clean up our mental environment. The well-recognized Dalai Lama himself believes that “the
purpose of life is to be happy”.
Furthermore, oriental mentalities (such as Buddhism) may not only broaden one’s view
on happiness, but also assist in understanding human cravings. As Lacan discusses, one’s deepest
fantasies are nothing more than a prolonged erotic dream/reverie. Deriving from earlier human
experiences, this method of pleasure or “jouissance” is instinctual; intense emotional states of
gratification are interrupted by absence and frustration (Wikipedia). As a result, extreme states of
 Sandru 3

rage may be evoked by this behavior. To distinguish this concept of “jouissance” to a subject’s
self identification, Buddhist teachings highlight that craving is not personal desire, but comes
from ignorance of the true nature of experience. In a sense, as mortals, we tend to crave
permanence, never-ending love, eternal youth, certainty, and safety while we confront the
inevitable “dukkha” (Claessens, 111). Hence, individuals from various cultures can relate to one
another through this expression of continuous craving.
From the news and media, we grasp the fact that “dukkha” is present when unwholesome
motivations exist. In regards to ethics, Buddhist teachings say quite a bit about “the three
poisons”: greed, ill will, and delusion (Loy, 56). These may currently impede us from getting
closer to higher, ideal states of being. Even yearning for unattainable objects of desire (object
petit a) that Lacan talks about contributes to this web of unwholesomeness. If we must accept our
own responsibility for what is happening here and now, then we should pause and recognize the
possibility of it being a consequence of something we have done in the past. This implies that
Asian Buddhism understands the notion of “karma” to handle how the world will treat us in the
future. The Western philosophy may be familiar with similar cause-and-effect belief systems,
nonetheless. Still, social justice is not truly emphasized by Buddhist beliefs, but rather a kind of
justice that is built into the moral fabric of the universe (Loy, 56). Essentially, “karma” addresses
that people eventually get what they deserve. If they show goodness (acting with free will) then
they will create their own destiny in accordance.
When individuals attempt to fix themselves and their surrounding social structure
successfully, then the point of renovation will be clearly reached. The key, as Buddhist
philosophy states, is to have a personal reconstruction before any social structure alteration. For
example, if one wants to transform his or her life situation (whether it is mildly or harshly
troubled), then the motivations of actions right now should be transformed (Loy, 56). Perhaps by
understanding that “karma” refers to the ‘self’ as existing or being instead of having, individuals
will become nondual with the world (acquiring the wisdom of interdependence).
To mitigate thoughts on being doomed to ultimate failure, Buddhist teachings (i.e. The
Third Noble Truth) convey that we must also be aware of the illusory nature of self-created
fictions. By accepting who we truly are, we embody the wisdom of the owl (known as a symbol
of brilliance, knowledge, and power). Thus, we are able to transcend anxiety – evident in the
fragile, yet contradictory nature of existence. In society, when all cultures, races, religions, and
 Sandru 4

genders get accustomed to the differences between one another, then they begin to accept and
show respect, bringing them closer to that higher state of exaltation. Ignoring the falsities and
finding the inner truth in the ‘self’ is key. In Lacanian terms, development of the individual is
possible when the sense of “reality” is reconstructed through language. According to Lacan, as
humans, we rely on our linguistic – not even unconsciousness escapes the effects of language.
How we use it in the world is vital in determining the degree or level of transformation we reach.
All in all, by this day and age, many people throughout the world are aware how
“successful” political revolutions (generated by language) have failed – replacing the very
authoritarianism they conquered. A question that may rise is: why have so many reform
movements replaced one bunch of hooligans with another? History is littered with ill and greedy
leaders that have wanted to wrap “power” around their fingers (i.e. Hitler, Stalin, Mao Zedong).
We may have our political expression challenged at times during a political revolution. Although
Buddhism is more of a spiritual path for individuals, it is not necessarily a platform for social
change (Loy, 57). It does stress that “the three poisons” infecting such rulers are the core of the
widespread suffering. The separations and sects (i.e. church and state) we have today is a
Western concept; Buddhist rulers served as living symbols of the social order (Loy, 76). Rather
than separating, they made a principle to maintain harmony between the state and the cosmos.
While reminiscing about what did not work well in the past, history need not be destiny.
It is crucial to be aware of alternative possibilities, especially after experiencing
construction, deconstruction, and reconstruction of the self and social structures. Many people
have identified that an unjust/oppressive political regime should be challenged. Democracy,
which praises equality and freedom, merely liberates the ego-self. Marxist ideas, in particular,
mention that all forms of inequality between humankind would dissolve if the material basis of
accumulation is abolished (Wikipedia). It appears that the economic system has institutionalized
insatiability for money, antagonistic militarism, and delusion (what sociologist Baudrillard
thought to be the hyperreal expressed in the media). “The three poisons” that Buddhism
discusses are still up in the air. Media, in general, may be part of the influence in teaching people
to do things in their everyday lives that support power structures (Rockler-Gladen). After
noticing the nucleus of the problem, social renovation can occur, but only if accompanied by
personal transformation.
The Buddhist perspective concentrates on meditative practice by the individual, where an
 Sandru 5

experience of interconnectedness takes place. This may happen through a change of scene or
framework. If we take the time to release all that is dense and constrictive in our personalities in
exchange for a new, lighter, freer mode of being, then self-transformation (fundamental goal of
Buddha’s teaching) can smoothly occur. In the humanistic realm, the past has shown numerous
ways various cultures liberate from “dukkha”. The social cries of our day are spiritual
challenges. Even the economic and political systems are not spiritually neutral; certain values are
inculcated within. Sometimes the pursuit of individualism in Western society may cause people
to find themselves with nowhere to turn for support in dealing with feelings. In Eastern societies,
there is a much greater social and familial support system. Regardless of background or status,
fresh possibilities can arise if we, as individuals, begin to invite new ways of thinking that go
beyond old habits. Knowing that we are not all perfect saints, we can accept the shortcomings of
our unpolished nature. By incarnating the vision (moving forward from vision to action), we can
integrate new ways that are infused with the power of creative synergy (Hathaway, 78). Through
practices, such as meditation, we can align ourselves with a deep – now kinetic – energy and
purpose that taps into the lifelong journey. Perhaps this can guide and sustain our work for a
meaningful, dynamic change.
The human spirit goes beyond actualizing the self. Part of accomplishing this sense of
“purity” through the process of renovation is to have compassionate concern for others (our
fellow neighbors, for instance) and for the welfare of the world. We are not lacking in the
dynamic forces necessary to create or invocate the future, as we live in a sea of energy
(Hathaway, 78). To bring genuine alternatives to the big picture means addressing the injustice
that perpetuates poverty and crises in the world. Since the root of “dukkha” is unwholesomeness
and malpractice, individuals must consider new ways to empower people; ways of creating and
nurturing authentically sustainable communities can be embedded (Hathaway, 40). In realigning
lives and values, people can find inspiration is Eastern traditions, originating from Buddhist,
Taoist, and Zen beliefs. A higher level of spirituality can guide cultures in seeking practical
solutions for the betterment of humanity.
When it comes to exploring new depths in self and social renovation, it is important to
attain a balance. Fostering a more vibrant connection to nature in our lifetime is one way to
refine. We may ask ourselves: does the Earth require a reduction in human aggression,
oppression, and greed? Ecological actions to emerge feelings of joy (jouissance) may be key in
 Sandru 6

finding interconnectedness with the natural world – the stronger our cultivation, the more durable
our commitment to the land will be. If we act out of fear (i.e. climate change), then a backflash
may come to the surface. Thus, love is simply a more sustainable source of motivation than fear.
On the other hand, dynamics that deaden the soul (i.e. drugs, consumerism, littering) may limit
the possibility for transformative action (Hathaway, 40). If we care to reach a more spiritual
maturity, we must incorporate the energy and renewal that nature brings us. Tao is another
Eastern idea (especially in Chinese philosophy) that could potentially strengthen our journey
toward liberation. This philosophy centralizes on nature, along with the flow of the universe; the
force behind the natural order keeps the universe at a balance. On the steps toward enlightenment
and self-realization, humans should free themselves from corruptive, disorderly behavior by
reinventing themselves as a species (Hathaway, 41). Turning toward a path of “connection to
nature” will bring dignity and harmony with all communities of the planet. In a sense, there is a
strong possibility for humans, so miniscule in the universe, to become conscious participants in
the movement toward communion and creativity. In terms of Tao, finding “the Way” may lead
us to form a stable relationship with the fragile planet, merely a fabric piece of the grand
universe.
When unfolding this fabric piece that we currently know as planet Earth, the lens can be
placed on the experiences we create independently and socially. Each individual creates and
designs experiences vis-à-vis universal desires to feel at home in the cosmos. While reaching a
greater mindfulness, people gain wisdom by transcending information (including language) to
serve as an experiential awakening. For example, if an architect builds a facility at one moment
in time based on his beliefs and calculations, should he not be concerned about its usability and
accessibility to future generations that will experience it? If decades pass by, and innovative
concepts (i.e. the material of the structure) are established by architects and inventors, should the
building not be reevaluated and rebuilt? It may need some sort of renovation, just as social
structures do. The archipelago country of Japan, for instance, has been on the verge of
advancement for quite a while now. Many others around the world are currently attempting to
catch up. Japanese adeptness in the realm of advancement is a drive and inspiration for others to
create experiences that are worthwhile. Even so, through experience, people can envision what
changes they want to occur.
To further clear away the cobwebs of delusion that have sparked “dukkha” to be present
 Sandru 7

in everyday life, individuals and their societies must delve into gratitude in order to renovate. In
Eastern philosophy, it is fundamental to see the universe as a living being instead of a giant
machine (Hathaway, 41). If we broaden diversity (accepting others for their differences), then we
have the opportunity to rekindle the global compassion present within the fabric of the universe.
Appreciating the sea of energy, pregnant with possibility at its kinetic stage, is a way to manifest
humanity’s endeavor towards realization. Just as “The Fourfold Path” in Tao ideology mentions,
intuition and compassion may reconnect us with the embodied universal energy. Sensing the
sacredness of life is a way to reach this awareness and wisdom. Individuals may learn to look
into the mirror and free narcissistic thoughts (i.e. Lacan’s discussion on “The Mirror Stage”).
Developing such a humble bond is essential to maintain a viable relationship with the planet.
Thus, both as individuals and social communities we can awaken our vision to conceive new
ways and create beauty out of sand, so to speak.
While understanding that working in harmony with the environment is vital in
humanity’s cooperative approach to renovate, societies may want to consider questioning the
motivation present. Although many institutional structures claim to prevent resource depletion
through creating environmental laws and treaties, the gravity of our situation is still obvious. One
may wonder: what could we possibly do to, say, stop an asteroid that could hurtle toward our
planet? We just may be powerless to stop it. In regards to the environmental catastrophes (i.e.
Louisiana oil spill) that still occur in different parts of the world, people can address them in a
meaningful way – this may be done in a timely, efficient manner. To prevent the complete ruin
of human-nature connection, we need to think twice and make radical changes that will not result
in the upbringing of the ever-familiar “dukkha”.
Looking back at the reality behind our impermanence and mortal selves, how de we truly
become what we are? Ideally, from a global perspective, we want to transcend into a perfect
utopia. Marxist notions critique capitalism (evident in the Western world), stressing the advocacy
for a proletariat social revolution. Lacan, influenced by the scribbles of other philosophers,
identifies the psyche that shapes and constrains our beliefs. Individuals and their social structures
may need to find a solution that regains balance; if “the best interests” are imminent, then the
planet, which holds all sources of life, must be nurtured (through oriental approaches). The
sooner we pull the weeds and sprout the seeds, the cleaner the soil for future generations to
preserve and mature. Self and social renovation can be earned by sowing nonduality into the
 Sandru 8

fabric of the universe.

 Sandru 9

Bibliography

Bodhi, Bhikku. Self-Transformation. 7 June 2009. Buddhist Publication Society. 8 May 2010
<http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_16.html>.

Claessens, Marina. “Mindfulness and Existential Therapy.” Existential Analysis 20.1: January
2009: 109-113. Digital.

Epstein, Mark. Opening Up to Happiness. 1 October 2009. Sussex Publishers, LLC. 10 May
2010 <http://www.psychologytoday.com/articles/200910/opening-happiness>.

Hathaway, Mark. “Spirituality in a Time of Crisis.” Tikkun May-June: 40-41, 78. Print.

Loy, David. “Self Transformation, Social Transformation.” Tikkun May-June: 54-57,

76-78. Print.

Rockler-Gladen, Naomi. Hegemony and Media Studies: Antonio Gramsci's Theory of the
Hegemonic Media. 29 April 2008. suite101.com. 10 May 2010
<http://medialiteracy.suite101.com/article.cfm/hegemony_and_media_studies>.

Watson, Kerry. “Oriental Psychology and TCM.” Journal of the Australian Traditional-
Medicine Society March 2005: 11-12. Digital.

Wikipedia. Jacques Lacan. Creative Commons Attribution/Share-Alike License. 4 May 2010

<http://en.wikipedia.org/wiki/Jacques_Lacan>

Wikipedia. Karl Marx. Creative Commons Attribution/Share-Alike License. 4 May 2010

<http://en.wikipedia.org/wiki/Karl_Marx>

Wikipedia. Marxism. Creative Commons Attribution/Share-Alike License. 4 May 2010

<http://en.wikipedia.org/wiki/Marxism>
Sandru 10
Sandru 11