The Philosophy of David Lynch

ALL ROADS LEAD TO THE SELF

95 ALL ROADS LEAD TO THE SELF Zen Buddhism and David Lynch’s Lost Highway Mark Walling In 1929, Arthur O. Lovejoy observed that, for future historians of philosophy, the twentieth century would prove to be the “Age of the Great Revolt against Dualism.” As a theological concept, dualism points to a belief in an existence formed by two fundamental entities, such as God and Satan as equal forces, and contrasts with monism and pluralism. However, philosophers utilize the term to refer to any system of thought that describes human existence as comprised of two fundamental yet separate elements. Much of Western philosophy may be categorized, in one form or another, as dualistic. For Plato (427–347 bce), the body imprisons the soul, which informs the mind of its immaterial nature and encourages it to seek a return to the eternal and universal form that inspired it. For René Descartes (1596–1650), mind and body are separate entities yet both formed of substance. Descartes is often described as a substance dualist.In his view, the mind influences the body through a physical relationship. Other philosophers have offered a wealth of views describing the nature of a dualistic existence. Yet Lovejoy perceived a reaction against the overall concept of philosophical dualism, and, while the accuracy of his prediction remains debatable, it is true that throughout the twentiethcentury,numerousphilosophersconductedinquiriesintothenature of consciousness and the problems presented by Cartesian (i.e., Descartes’ version) dualism.1 In addition to questions raised by Western thinkers, Zen Buddhism, which was introduced to the United States in the late nineteenth century, also encouraged intellectuals and practitioners alike to recognize the ontological trouble presented by dualistic systems of thought. “If you have been in the habit of thinking logically according to the rules of dualism,” writes D. T. Suzuki, a man who was instrumental in the spread of Zen Buddhism in America, “rid yourself of it.”2 96 Mark Walling The specific degree of influence of twentieth-century philosophy on American filmmakers is difficult to pinpoint; nevertheless, Lovejoy’s observation of a “revolt” against philosophical dualism is born out repeatedly in the work of significant film directors. Stanley Kubrick, Sam Peckinpah, and Martin Scorsese explicitly broach concerns of duality throughout their respective careers, typically challenging an inherited concept before coming to an uneasy compromise with reality’s dual nature. However, for David Lynch, such compromise is not as easily accepted. Confirming observations offered by Zen Buddhists, Lynch’s work persistently reveals the destructive consequences of a dualistic worldview. But in Lost Highway (1997), he espouses a Zen Buddhist vision most fully, arguing that a person must “rid” him- or herself of dualism in order to contact the true nature of reality , which, for Zen as well as for Lynch, is one with the nature of the self. In Zen philosophy, a divided self cannot find contentment. It will, as a result of its split nature, be unable to apprehend the unity of existence. In Lost Highway, Lynch demonstrates the destructive personal consequences of such a philosophical view, arguing that people trapped in a dualistic world are “lost” because they believe unity can only be attained through the pursuit and acquisition of a fundamental yet missing element. Zen Buddhism and the Illusion of Two Confronting the concept of dualism may appear as problematic as posing a challenge to the universe itself. In Western philosophy, the view of an intrinsic linked pairing as the basis of reality is so pervasive that refutations of dualism often become dualistic through repeated efforts to demonstrate what is not there, which is a dilemma recognized by Zen Buddhism.3 “When a thing is denied,” Suzuki asserts, “the very denial involves something not denied. The same can be said of affirmation. This is inevitable in logic. Zen wants to rise above logic. Zen wants to find a higher affirmation where there are no antitheses.”4 From a Zen perspective, Western concepts of reality typically focus on a dualistic foundation that is formulated by placing the conscious ego as a fundamental reference point, creating a dichotomy between subject and object. The perceiving “I” (the subject) becomes a discrete, self-contained entity that forms a relationship with the perceived “it” (the object) through the power of consciousness. Awareness of objects that exist outside our bodies is often called space-consciousness because we are aware of objects All Roads Lead to the Self 97 in the space...