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The Child of Promise
scientifically in a way the inverse of our own. And we are reminded of Bergson's words: “What would have happened if modern science instead of converging on the study of matter, had started by a study of the things of the mind?' India did so start, and this alone should entitle her results in psychological thinking, both old and new, to a respectful and interested hearing, such as is so far with - holden. Surely it is worth our while to inquire whether she has come through the ages with the same, or with a different outlook and modus agendi in psychology from our own.
The metaphysic known as Sankhya is of a much later date than that early analysis. But the attempt to distinguish between the man and his mind had deep-going results. Brahmap culture, very dubious at first, put sankhya into harness and drove it. But the newer less established culture of early Buddhism was by sankhya put into harness and driven by it, till it ultimately outran sankhya, so that the detached man or self became entirely replaced by the mind, the subject by the object. The man became eventually a mere complex.
What had Jainism to say in this matter? Here is a point of intense interest in psychological history. A young unestablished culture did it also become driven, or did it harness and drive? Where is the student, Jain or English, fresh from graduating in the science of psychology-no other is fit-who will go into this, as my husband commissioned me in like circumstances, to go into the psychology of Buddhism ?
.: 30;
[ Shree Atmaramji
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