Psychotherapy East & West - Alan Watts

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and the material. Hinduism, like Islam and Judaism, is really a whole culture, though the same cannot be said of Buddhism. Buddhism, in common with such aspects of Hinduism as Vedanta and Yoga, and with Taoism in China, is not a culture but a critique of culture, an enduring nonviolent revolution, or “loyal opposition,” to the culture with which it is involved. This gives these ways of liberation something in common with psychotherapy beyond the interest in changing states of consciousness. For the task of the psychotherapist is to bring about a reconciliation between individual feeling and social norms without, however, sacrificing the integrity of the individual. He tries to help the individual to be himself and to go it alone without giving unnecessary offense to his community, to be in the world (of social convention) but not of the world. A Chinese Buddhist text describes the sage in words that strongly suggest Riesman’s “inner-directed” or Maslow’s “self-actualizing” personality:

       He walks always by himself, goes about always by himself;

       Every perfect one saunters along one and the same passage of Nirvana;

       His tone is classical, his spirit is transparent, his airs are naturally elevated,

       His features are rather gaunt, his bones are firm, he pays no attention to others.4

      From Freud onward, psychotherapy has been concerned with the violence done to the human organism and its functions by social repression. Whenever the therapist stands with society, he will interpret his work as adjusting the individual and coaxing his “unconscious drives” into social respectability. But such “official psychotherapy” lacks integrity and becomes the obedient tool of armies, bureaucracies, churches, corporations, and all agencies that require individual brainwashing. On the other hand, the therapist who is really interested in helping the individual is forced into social criticism. This does not mean that he has to engage directly in political revolution; it means that he has to help the individual in liberating himself from various forms of social conditioning, which includes liberation from hating this conditioning — hatred being a form of bondage to its object. But from this point of view the troubles and symptoms from which the patient seeks relief, and the unconscious factors behind them, cease to be merely psychological. They lie in the whole pattern of his relationships with other people and, more particularly, in the social institutions by which these relationships are governed: the rules of communication employed by the culture or group. These include the conventions of language and law, of ethics and aesthetics, of status, role, and identity, and of cosmology, philosophy, and religion. For this whole social complex is what provides the individual’s conception of himself, his state of consciousness, his very feeling of existence. What is more, it provides the human organism’s idea of its individuality, which can take a number of quite different forms.

      Seeing this, the psychotherapist must realize that his science, or art, is misnamed, for he is dealing with something far more extensive than a psyche and its private troubles. This is just what so many psychotherapists are recognizing and what, at the same time, makes the Eastern ways of liberation so pertinent to their work. For they are dealing with people whose distress arises from what may be termed maya, to use the Hindu-Buddhist word whose exact meaning is not merely “illusion” but the entire world-conception of a culture, considered as illusion in the strict etymological sense of a play (Latin, ludere). The aim of a way of liberation is not the destruction of maya but seeing it for what it is, or seeing through it. Play is not to be taken seriously, or, in other words, ideas of the world and of oneself which are social conventions and institutions are not to be confused with reality. The rules of communication are not necessarily the rules of the universe, and man is not the role or identity which society thrusts upon him. For when a man no longer confuses himself with the definition of himself that others have given him, he is at once universal and unique. He is universal by virtue of the inseparability of his organism from the cosmos. He is unique in that he is just this organism and not any stereotype of role, class, or identity assumed for the convenience of social communication.

      There are many reasons why distress comes from confusing this social maya with reality. There is direct conflict between what the individual organism is and what others say it is and expect it to be. The rules of social communication often contain contradictions which lead to impossible dilemmas in thought, feeling, and action. Or it may be that confusion of oneself with a limiting and impoverished view of one’s role or identity creates feelings of isolation, loneliness, and alienation. The multitudinous differences between individuals and their social contexts lead to as many ways of seeking relief from these conflicts. Some seek it in the psychoses and neuroses which lead to psychiatric treatment, but for the most part release is sought in the socially permissible orgies of mass entertainment, religious fanaticism, chronic sexual titillation, alcoholism, war — the whole sad list of tedious and barbarous escapes.

      Naturally, then, it is being said that the need for psychotherapy goes far beyond that of those who are clinically psychotic or neurotic, and for many years now increasing numbers of people have been receiving psychotherapy who would formerly have sought counsel from a minister of religion or a sympathetic friend. But no one has yet discovered how to apply psychotherapy on a mass basis. Trained therapists exist in a ratio of about one to eight thousand of the population, and the techniques of psychotherapy are lengthy and expensive. Its growing popularity is due in large measure to the prestige of science and thus of the therapist as a scientific rather than religious soul doctor. Yet I know of a few reputable psychiatrists who will not admit, at least in private, that their profession is still far from being a science. To begin with, there is no generally accepted theory or even terminology of the science, but rather a multiplicity of conflicting theories and divergent techniques. Our knowledge of neurology, if this should prove to be the basis of psychiatry, is as yet extremely limited. To make things worse, there is still no clear evidence that psychotherapy is anything more than a hit-or-miss placebo, and, save in the case of psychotic symptoms that can be controlled by certain drugs, there is no sure way of distinguishing its “cures” from spontaneous remission. And some of its techniques, including lobotomy and shock treatment, are nothing but measures of sheer desperation.

      Nevertheless, the profession is on the whole a patient and devoted fraternity, receptive to all manner of new ideas and experiments. Even if it does not know what sense to make of it, an enormous amount of detailed information has been collected, and there is a growing realization that, to make any progress, psychiatry must ally itself more closely with neurology and biology on one side and with sociology and anthropology on the other. We must ask, then, to what other milieu in our society we can look for anything to be done about the distress of the individual in his conflict with social institutions which are self-contradictory, obsolete, or needlessly restricting — including, it must be repeated, the current notion of the individual himself, of the skin-encapsulated ego.

      That many people now consult the psychotherapist rather than the minister is not due simply to the fact that science has greater prestige than religion. Many Protestant and Jewish theological seminaries include courses of instruction in “pastoral psychiatry,” comprising periods of internship in mental hospitals. Furthermore, religion has been so liberalized that in all metropolitan and in many rural areas one has not far to go to find a minister who will listen to no matter what individual difficulty with the greatest sympathy and generosity, and often with considerable intelligence. But what hinders the minister in resolving conflicts between the individual and social institutions is precisely his own role. He represents a church, a community, and almost without exception religious communities work to establish social institutions and not to see through them. This is not to say that most religious groups abstain from social criticism, since this would be very far from true. Most religious groups oppose some social institutions quite vigorously, but at the same time they inculcate others without understanding their conventional nature. For those which they inculcate they claim the authority of the will of God or the laws of nature, thus making it extremely difficult for their members to see that social institutions are simply rules of communication which have no more universal validity than, say, the rules of a particular grammar. Furthermore, however sympathetic the minister of religion may be, in the back of his mind there is almost always the desire to bring the individual back into the fold of his church.

      The Jewish-Christian idea of salvation

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