Possibly. But I think it is clear that the suttas present this as the ideal state achieved by the saints. The arahant is said to have no “dear ones.” Although the arahants possesses metta, a disposition of perfect good will toward all sentient beings, and karuna, a concern to relieve the suffering of sentient beings wherever it is found, such good will and concern are not supposed to be accompanied in the mind of the arahant by the kind of emotional involvement with beings that brings with it a sense of grief or loss when those beings’ existences come to an end, and which is egotistic at bottom.
Calling this state of mind “clinical” seems like an attempt to pathologize the state. But I think that possibly imposes a value system from the modern mental health professions that accepts samsaric emotional engagement as the only normal and completely healthy way to be, at least when experienced within moderate bounds, and cannot conceive of any higher state of function. The arahant is not supposed to be indifferently bereft of good will and concern for beings, but that concern is also not supposed to involve the painful feelings of grief, remorse, guilt, bondage, anxiety, pity and “co-suffering” that characterize ordinary life. Whether such a state of mind is possible is part of the question of whether arahantship actually exists.
But it is easier for the rest of us to identify with the learners, not the arahants.
Then venerable Ānanda, after entering the living place, and leaning against the door-lintel, stood there crying: “The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!”
Then the Gracious One addressed the monks, saying: “Where, monks, is Ānanda?”
“This venerable Ānanda, reverend Sir, after entering the living place, and leaning against the door-lintel, stands there crying: ‘The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!’”
Then the Gracious One addressed a certain monk, saying: “Go, monk, and in my name address Ānanda, saying: ‘The Teacher, friend Ānanda, is calling you.’”
“Very well, reverend Sir, and after replying to the Gracious One, he approached venerable Ānanda, and after approaching he said this to venerable Ānanda: “The Teacher, friend Ānanda, is calling you.”
“Very well, friend,” said venerable Ānanda, and after replying to that monk, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda:
“Enough, Ānanda, don’t grieve, don’t lament, were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible to say this: ‘The Realised One’s body should not dissolve’.
For a long time, Ānanda, you dwelt near to the Realised One with beneficial, pleasant, trustworthy, and limitlessly friendly bodily actions, with beneficial, pleasant, trustworthy, and limitlessly friendly speech actions, with beneficial, pleasant, trustworthy, and limitlessly friendly mental actions, you have done meritorious deeds, Ānanda, you should devote yourself to quickly striving to be one who is pollutant-free!”
All the directions are obscure,
The teachings are not clear to me;
With our benevolent friend gone,
It seems as if all is darkness.
For one whose friend has passed away,
One whose teacher is gone for good,
There is no friend that can compare
With mindfulness of the body.
The old ones have all passed away;
I do not fit in with the new.
And so today I muse alone
Like a bird who has gone to roost.