Because of the delusory nature of any labeling process, with its consequent reifications, any attempt to offer a name for the unnamable Reality must always fall short, although sages have offered terms such as Thusness, Tathagatagarba, Buddha Nature, Dharmakaya, Suchness, the Big Self, the Absolute, or the Tao. I am confused with having to study the brain and its regions in such depth, thought I had covered that in anatomy and physiology. 2 Introduction The world of business, the world over, is waking up to a new direction for the … Associate professor in the Department of Counseling and Human Development Services. This can be grasped best with another metaphor, often found in Buddhist literature. Implications for psychotherapy and everyday life are discussed. Allowing oneself to indulge in anger or hatred waters the corresponding seeds, so that it becomes easier to grow angry and to experience hate. To some extent Western formulations of the self evidence a homunculus-like quality lacking in some Eastern conceptions, especially those derived from the Vijnanavada and Zen Buddhist traditions. Is it real? Eastern psychotherapy attempts to dissolve the experience of the self-as-separate entity and replace it with a feeling of interconnectedness, the non-self or selfless Self implied in the Buddhist concept of anatta. Not only are human beings declared to lack a soul or self, but so is everything else: rivers, mountains, this paper, and your pencil, all lack a separate self. Reductionism, while useful in certain applications, is not helpful in understanding the person. What this means is that they cannot have any existence except in terms of the interconnected net of causal conditions that made their existence possible. E-mail: firstname.lastname@example.org, http://www.chinabuddhismencyclopedia.com/en/index.php?title=Conceptions_of_the_Self_in_Western_and_Eastern_Psychology&oldid=147072. And what about feelings? Eastern culture bel… This develops positive mental habits rooted in the seeds of the alayavijnana, and has far-reaching effects on the life and well-being of the individual. Take perhaps the most commonly noted, broad-brush feature of the Eastern conception of self: its relationality. On Anatta (No-Self), Emptiness, Maha and Ordinarin... Conceptions of the Self in Western and Eastern Psy... Genjo Koan: Actualizing the Fundamental Point. . No owner, no one to be old, to be young, to be good or bad, weak or strong. Concepts of the Self: Western and Eastern Perspectives. (1942). Buddhist psychology is concerned with the alleviation of the unnecessary suffering caused by the delusion of the separate self in human beings in general. Philosophy East and West, 43, 481-510. AND EASTERNTHOUGHT LESSON OBJECTIVES. We can begin by realizing that medical science is, in some ways, a product of our cult… New York: Holt, Rinehart, & Winston. Differentiate the concept of self according to Western thought against Eastern/Oriental perspectives; 2. Both philosophies center on virtues. Eastern culture uses the spiritual and missionary approach of searching inside oneself for answers through meditation whereas western culture takes on a pragmatic and emotional approach in searching outside oneself through research and analysis. There is no one here, just this. The self is located at the center within the individual through which the world is perceived. The concept of the self in Western psychology derives primarily from the work of Freud, Jung, and Rogers. In analyzing a mythological work, a proper understanding of the nature of the self and its relation to the Cosmos is essential. The main difference between eastern and western ethics is the fact that Western Ethics is about finding truth, whereas Eastern Ethics are very much about the protocol, and showing of respect. Correspondence concerning this article should be addressed to Yozan Dirk Mosig, Department of Psychology, University of Nebraska at Kearney, Kearney, Nebraska 68849. While Western psychology seems to reflect an … At which point did the car disappear? If the component conditions are regarded as elements, we can say that this piece of paper is composed of non-paper elements, or, in other words, that conditions other than the paper itself are necessary for the paper to exist. One of the most important ones was Vasubandhu, an oustanding Buddhist scholar living in the 4th century. This comes across to me as an unnecessary rejection of Western Practices and their ability to bring us to Source. A still forest pool: The insight meditation of Achaan Chah. The interconnectedness, or “interbeing,” of everything in the universe, implied in the principle of dependent origination, finds an elegant expression in the metaphor of the jewel net of Indra, in the Buddha’s “Flower Ornament” sermon (Avatamsaka Sutra). With Jung the self, transcending the ego, became ultimately identical with the whole psyche. Re: It could be argued that the self needs to be strengthened before it can be abandoned. In short, to this false view can be traced all the evil in the world.”. Just like the term “fist” is a convenient label to designate a particular (and transient) arrangement of the fingers, the term “self” or “I” is nothing but a label for an impermanent arrangement of the, The psychological insights of the Buddha were explicated by a number of commentators after him. Mosig, Y. Since it is the self-as-knower that labels and classifies the characteristics of the self-as-object, it stands for a homunculus whose own inner self cannot be reached without infinite regression into absurdity. They are in a state of interdependent co-origination, they inter-are (Hanh, 1988). If you're new here, I recommend going through the 'Must Reads' articles (see sidebar). 2 With notable exceptions (e.g. If the individual is likened to a wave in the ocean, then the alayavijnana is the unconsciousness (or subconsciousness) of the ocean, providing the continuity of the karmic process. New York: Norton. By and large, cultures in the West tend to be more individualistic whereas people from the East are more collectivist. Thoughts without a thinker: Psychotherapy from a Buddhist perspective. People constantly act, behave, and live out their lives as if reifications were actually real, separate entities, rather than the delusory constructions of the mind. What this means is that they cannot have any existence except in terms of the interconnected net of causal conditions that made their existence possible. Take the form of one’s body, for example. By extension, it is making a thing out of a form, a shape, a configuration, a Gestalt, a perception, or an image. The self-realization of Jung became the model for the concept of self-actualization in the humanistic psychologies of Abraham Maslow and Carl Rogers, and it was the latter who added a phenomenological dimension to the self. Curious about the Western world vs the Eastern world? Now consider your self, your ego. It could be argued that the self needs to be strengthened before it can be abandoned. Western psychotherapy, in its efforts to heal the neurotic individual, attempts to strengthen the ego, or to foster the development of a stronger “self,” and yet it is this very notion of self which Buddhist psychology sees as the root cause of human suffering. They are the consciousnesses of seeing, hearing, smelling, tasting, and touching. However, Western psychotherapy is designed to effect such change in persons experiencing psychological or behavioral disorders, while Eastern disciplines affect primarily the practical everyday life of normal or healthy individuals. The same is true for anything else in the universe, including a person. Despite their differences an integration of Western and Eastern approaches may be possible or even necessary. This means that nothing is ever truly independent or separate from everything else. The same is true for the seed and the fertile soil, and for the logger who cut the tree down, for without them, the tree would not have been there for the paper to be. The alayavijnana is a vast unconscious realm, which is often compared to a stream, constantly flowing and renewing itself. These labels tend to perpetuate the illusion that reified concepts are actually real, existing objects, for their reality seems to be attested to by the very fact that labels exists for each of them. Explain the concept of self as found in Asian thoughts; and 3. Jacobi, J. 3. Sigmund Freud (1940) offered a complex model of this inner self in his tripartite analysis of the human personality into id, ego, and superego, which became a distinguishing feature of his psychoanalytic theory. This false sense of self or ego-individuality defiles the first six consciousnesses and is the source of all sort of psychological problems and delusions. New York: Holt, Rinehart, & Winston. It's nice to know that there really is no separate me and that Life is just happening - for no one.Thanks for your magnificent articles,jim :). It has no reality separate from the water, and although its form seems to last as it continues to move on the surface of the ocean, it is composed each moment of different water particles. While understanding universal interconnectedness and absolute reality, the emptiness or, The different conceptions of the self in Western and Eastern psychology have clear implications for psychotherapy and everyday life. The fuzzier Rogerian self does offer some points of commonality with the Eastern conception of the non-self, as will be clear from the discussion that follows. Cumberland, RI: Primary Point. They also cannot exist by themselves. New York: Harper Collins. Other person as part of your self distinct from the other person B. . Loy, D. (1992). IMO, early psychological damage is the most significant issue of all and way more significant than figuring out who/what we are. Since the 'discovery' of eastern philosophy by western explorers and scholars in the 18th and 19th centuries CE, there has been an arbitrary division maintained, especially in colleges and universities, between 'western philosophy' and 'eastern philosophy' as though these two systems present radically different views of the world. Now all we have is a pile of parts—where is the car? What this means is that they cannot have any existence except in terms of the interconnected net of causal conditions that made their existence possible. Not only are human beings declared to lack a soul or self, but so is everything else: rivers, mountains, this paper, and your pencil, all lack a separate self. Client-centered therapy: Its current practice, implications and theory. These labels tend to perpetuate the illusion that reified concepts are actually real, existing objects, for their reality seems to be attested to by the very fact that labels exists for each of them. But it is not only the self that is empty, and cannot exist by itself; the skandhas themselves are also empty. Is it real? To some extent Western formulations of the self … He was a founder of the school known as the Vijnanavada (“path of knowledge”) or Yogacara (“application of yoga”), and the author of one of the most important books of Buddhist psychology, the Abhidharmakosa. And what about feelings? Clearly any such concerns would vanish instantly upon realizing the water-nature of the ocean, and its oneness with it. Comparison of Western and Eastern Concepts of Self Western Eastern Duality- you are distinct from other persons Other persons are part of your self Talk about their personal attributes Talk about their social roles Highlights personal achievements Keeps a low profile and avoid boastfulness Individualistic- focus on the person Collectivistic- group and social relations are more important … Usposabljanje za vodenje terapije Evolucija Odnosa, Thusness/PasserBy's Seven Stages of Enlightenment, On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection. There is no division between eastern or western philosophy … A fist. It is important to realize what is meant by the “self” rejected by the Buddha as illusory. Now all we have is a pile of parts—where is the car? Richard C. Page: is an associate professor in the Department of Counseling and Human Development Services at the University of Georgia, Athens. Zen keys. (1927). 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