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Chapter 8: The Psychology of the Buddhas

To become a buddha itself is one thing. The thing happens so suddenly: one moment before you were not a buddha, and one moment afterwards you are a buddha. It happens so suddenly when it happens in yourself that there is no space in which to study it. With you I can study very slowly. The more you dodge and resist, the better I can study you: what is happening, how it happens. I have to study many people, only then can it happen. A psychology cannot depend on one man because individuals are so different, so unique. I may have become a buddha, but I am a unique person. You may become a buddha, but you are a unique person. There are at least seven types of people that exist in the world so at least seven buddhas have to be studied very, very deeply, one belonging to each type. Only then will the psychology be possible.

Ouspensky talks about seven types of men. All those seven types and their growth have to be understood: what types of obstacles they create, what type of escapes they try, and how their escapes and their resistances can be broken. With each type it is going to be different. Unless all seven types are known, studied deeply, step by step, layer by layer from the very beginning, from A to Z, the psychology cannot be formulated. It never existed before but it can exist in the future.

The third question:

As you have said, my life has been a misery - but since coming to you the misery has gone. Though I know that my life is not yet blissful, a satisfaction has come with everything that happens to me. This has created a lack of desire to do meditation, to seek at all. I am just happy to float along. Am I just lazy?

This moment comes to every seeker: when the negative is no more but the positive has not come, when the misery has gone but the bliss has not happened, when the night is no more but the sun has not risen. This is a good indication that you are growing. And then, immediately, one starts feeling relaxed, floating, and everything as it happens is so beautiful. The mind says, “Why bother? Why meditate at all?” If you listen to the mind, soon the night will be back, the misery will enter. Don’t listen to the mind. You continue meditating but with a different attitude now: meditate as if you are floating in it. Don’t make too much effort in it. That’s all that is needed. Meditate effortlessly, but meditate. Don’t be lazy. In laziness again the old will come back because the bliss has not yet happened. Once bliss happens - when you feel absolutely contented, when you come to a point where you even forget about contentment, it is so absolute - only then can meditation be dropped. It drops automatically.

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