Freud said, in the last days of his life, that man is incurable. At the most we can hope that he can exist as an adjusted being; there is no other hope. This is at the most! Man cannot be happy, Freud says. At the most we can arrange it so that he is not very much unhappy. That’s all. But he cannot be happy; he is incurable. What type of solution can come out of such an attitude? And this is after forty years’ experience with human beings! He concludes that man cannot be helped, that man is naturally, by nature, miserable, that he will remain in misery.
But yoga says that man can be transcended. It is not man who is incurable; it is his minimal consciousness that creates the problem. Grow in consciousness, increase in consciousness, and problems decrease. They exist in the same proportion: if there is a minimum of consciousness, there is a maximum of problems; if there is a maximum of consciousness, there is a minimum of problems. With total consciousness, problems simply disappear just like the sun rises in the morning and dewdrops disappear. With total consciousness there are no problems because with a total consciousness problems cannot arise. At the most psychoanalysis can be a cure, but problems will go on arising; it is not preventive.
Yoga, meditation, goes to the very depth. It will change you so that problems cannot arise. Psychoanalysis is concerned with problems; meditation is concerned with you directly. It is not concerned with problems at all. That is why the greatest of Eastern psychologists – Buddha, Mahavira or Krishna – do not talk about problems. Because of this, Western psychology thinks that psychology is a new phenomenon. It is not.
It was just in this century, in the first part of this century, that Freud could prove scientifically that there is such a thing as the unconscious. Buddha talked about it twenty-five centuries before. But Buddha has never tackled any problem because, says Buddha, problems are infinite. If you go on tackling every problem, you will never really be able to tackle them. Tackle the man himself. Just forget the problems. Tackle the being itself and help the being to grow. As the being grows, as it becomes more conscious, problems go on dropping; you need not be worried about them.
For example, a person is schizophrenic, split, divided. Psychoanalysis will deal with this split – with how to make this split workable, with how to adjust this man so that he can function, so that he can live in the society peacefully. Psychoanalysis will tackle the problem, the schizophrenia. If this man comes to Buddha, Buddha will not talk about the schizophrenic state. He will say, “Meditate so that the inner being becomes one. When the inner being becomes one, the split will disappear on the periphery.” The split is there – but it is not the cause, it is just the effect. Somewhere deep in the being there is a duality and that duality has made this crack on the periphery.
You go on cementing the crack, but the inner split remains. Then the crack will appear somewhere else. Then you cement that crack; then somewhere else the crack will go on appearing. So if you treat one psychological problem, another problem arises immediately; then you treat another and a third arises.