Chapter 8: The Psychology of the Buddhas
In the East because of this, because of these techniques, the first sort of psychology was never developed. And unless the first sort of psychology is there, the second sort is impossible. The pathological mind has to be understood in its details. It is one thing to help a madman to come out, it is another thing to create a psychology of madness. A scientific approach is needed, a detailed analysis is needed. In the West they have done that; the first type of psychology is there. Freud, Jung, Adler and others have created the psychology for the pathological man. They may not be very helpful to people who are in trouble, but they have fulfilled another requirement. That requirement is scientific: they have created the first sort of psychology. Immediately, the second becomes possible. The second is the psychology for the healthy man.
Fragments of the second always existed in the East, but always fragments, never a compact whole. Why fragments? - because religious people were interested in how to make an ordinary healthy man move towards the transcendental. They search a little, not in details, not to the very end, because they were not interested in creating a psychology. They were interested only in finding some foothold, some jumping-board in the healthy mind from where a jump into meditation, a jump into the ultimate, could be taken. Their interest was different. They didn’t bother about the whole terrain.
When a person simply wants to take a jump into the river, he does not search the whole bank. He finds a space, a small rock, and from there he jumps. There is no need to search the whole territory. Fragments of the second psychology existed in the East. In Patanjali they are there; in Buddha, in Mahavira and in others - just a few fragments, a part of the territory. The whole approach was not scientific, the approach was religious. More was not needed. Why should they have bothered about it? Just by clearing a small ground, from there they could take off into the infinite. Why try to clear the whole forest? - and it is a vast forest.
The human mind is a vast phenomenon. The pathological mind in itself is a vast phenomenon. The healthy mind is even bigger than the pathological mind, because the pathological mind is just a part of the healthy mind, it is not the whole. Nobody ever goes completely mad; nobody can. Just a part goes berserk, just a part becomes ill, but nobody goes completely mad. It is just like in physiology: no one’s body can go absolutely ill. Have you seen anyone’s body absolutely ill? That would mean that all the illnesses possible to humanity have happened to one man’s body. That is impossible, nobody goes that far. Somebody has a headache, somebody has a stomach ache, somebody has a fever, this and that - a part. And the body is a vast phenomenon, a universe.
The same is true about the mind: the mind is a universe. The whole mind never goes mad. And that’s why mad people can be brought back. If the whole mind went mad, you could not bring them back, there would be no possibility. If the whole mind goes mad, to where would you bring them back? Just a part, a part goes astray. You can bring it back and fit it into the whole again.