Chapter 16: Will or Surrender?
A sage is totally without mind - of this life or of past lives - so he can be only total in anything. He cannot be angry, he cannot be in hate, and the reason is again that no one can be totally in anger. Anger is painful, and you cannot be totally in anything which gives pain to you. He cannot be in hate because now he cannot be in anything in which he cannot be total. It is not a question of good and evil; it is not a moral question. Really, for a sage, it is a question of being total. He cannot be otherwise.
Lao Tzu says, “I call that good in which you can be total and that bad in which you can never be total.” Partiality is sin. If you look at it in this way, then mind becomes sin - mind is the faculty of being partial. Witnessing is total, but in our lives nothing is total, nothing. We are partial in everything. That’s why there is no bliss, no ecstasy - because only when you are total in something do you have a blissful moment and never otherwise. Bliss means being total in something, and we are never total in anything. Only a part of us goes into something and a part of us remains outside. This creates a tension: one part somewhere and another part somewhere else. So whatsoever we do - even if we love it is a tension, it is an anguish.
Psychologists say that if you study someone in love, then love appears just like any disease. Even love is not a blissful thing. It is anguish, a heavy burden. That’s why one gets bored even with love, fed up - because the mind is not in bliss, it is in anguish. In whatsoever we are partial we are bound to be tense, in anguish. “Partial” means we are divided, and mind is bound to be partial. Why? Because mind is not one thing. Mind means many things. Mind is a collection; it is not a unity.
Your nature is a unity. Your mind is a collection, it is not a unity at all. It has been collected by the way. So many persons have influenced your mind, so many influences have made it. Nothing goes by which is not impressing your mind, everything that passes you impresses itself upon you: your friends impress you, your enemies also; your attractions impress you, your repulsions also; what you like impresses you and what you don’t like also impresses you. You go on collecting in multi-dimensional ways. So mind is just a junkyard. It is not unitary. It is a “multiverse,” it is not a universe, so it can never be total. How can it be total? It is a crowd with many, many contradictory, self-contradictory openings.
Old psychology believed in one mind, but new psychology says this is a false concept. Mind is a multiplicity, it is not one. You don’t have one mind. It is only a linguistic habit that we go on talking about one mind. We go on saying “my mind,” but this is wrong, factually wrong. It is better to say “my minds.”
Mahavira came upon this fact two thousand years ago. He is reported to have said: “Man is not unipsychic, man is polypsychic - many minds.” That’s why you cannot be total with the mind. Either the majority of your minds are with you or the minority. Any mind decision is bound to be a parliamentary decision and nothing more. At the most you can hope for a majority decision.
And then a second thing comes in: it is not a fixed crowd - it is a changing crowd. It is not a fixed crowd! Every moment something is being added and something is being lost, so every moment you have new minds.