All World
Gayatri Pariwar

This was in the beginning of year 1938; winter was at its peak in Switzerland when Carl Gustav Jung – an eminent psychologist and seer of the modern times and the founder of Analytical Psychology – received the invitation of British Govt. in India to visit this land of Himalayan sages. This was a great blessing for him. Because ever since he had dived deeper to decipher human psychology and nature, he had been attracted towards Indian philosophy and spirituality. The intensity of his attraction had increased after reading about the spiritual wisdom and approach of Maharshi Ramana in Paul Brunton’s “In Search of Secret India”.  He felt confident that this spiritual master would unfold the yet undiscovered facets of the science of the unconscious before him.

Dr. Carl Jung (b. 1875, d. 1961) is reputed as the first modern psychologist to state that human psyche is “by nature religious” and to explore it in depth. This fourth but only surviving child of Paul A. Jung and Emilie Preiswerk was introvert and thoughtful since his childhood. His mother’s psychic problems had perhaps motivated him since his pre-school days to become a psychiatrist himself who could effectively resolve and heal the psychological problems of his patients.  

Considering that it is the unconscious, which influences the activities of the conscious mind and behavior, he initially worked with Sigmund Freud, who was a renowned exponent of this theory.  However, as Freud’s approach was single-tracked with the focus mostly confined to psychopathology of sensual desires and sex, Jung broke away from this tradition. He emphasized understanding the psyche through exploring the worlds of dreams, art, mythology, religion and philosophy. His approach to psychology has been influential in the field of “Depth Psychology” and in counter-cultural movements across the globe.  His most notable ideas include the concept of psychological archetypes, the collective unconscious and synchronicity.

In his attempt to define universal pattern of psyche, he spent substantial time studying Western and Eastern Philosophy and Social Psychology. Following World War I, Jung became a worldwide traveler, facilitated by his wife Emma’s inherited fortune as well as the funds he received through psychiatric fees, book sales and honoraria. The invitation from the British Govt. in India had brought him the most exciting opportunity he was looking for.

He discussed with his wife about his plans of visiting India. Realizing his ardent desire, she agreed with a smile. Their children – Agatha, Gret, Franz, Marianne and Helene – were also around at home when he got the invitation.  Everyone enthusiastically cheered and shared his happiness.

Carl Gustav had immense spiritual quest. But, his scientific mind was not ready to accept things simply out of faith or emotional attraction. He was eager to find, to experience the light of science in spirituality. Something inside was telling him that he would get it soon in India. He traversed the long tiresome voyage to India full of hope and without any trace of fatigue, as though some unknown force was pulling him towards a higher goal.  The very thought of meeting Maharshi Ramana itself had filled his heart with an unprecedented joy.

Upon reaching India he first reported at Delhi. There weren’t many official procedures or formalities required to be fulfilled those days. There weren’t any security issues either. Moreover, he was a government invitee so everything went off smoothly for him in Delhi. He also got support and guidance to reach Tiruvannamalai.  

He was thrilled to have a magnificent view of the serene Arunachala at Tiruvannmalai. There he learnt from the local villagers that Sri Ramana had followed a devout ascetic life carrying out spiritual sadhana for more than twenty years in some caves on the side of this holy mountain, which is believed to be a manifestation of the (linga form) of Lord Shiva.  He reached the Maharshi’s ashram with the help of the locals.   The ashram was right beneath Arunachala. Natural beauty of the region, pervaded with the positive energy-vibrations of Maharshi’s tapa, had almost hypnotized the visitor.   

Some disciples including Mudaliyar Granny, Echchhamma, Ramnath Brahmchary and Madhvaswamy were working in the ashram premises at that time. They welcomed the visitor (Dr. Jung). Ramnath Brahmchary arranged for his stay and took him to Mr. Annamalai Swamy in the ashram.  

Annamalai Swamy was fluent in English conversation. He was also Maharshi Raman’s senior disciple and secretary for managing his schedule. Dr. Carl Gustav Jung told him the purpose of his visit. “Maharshi will meet you in the evening today itself”, he was assured.

Majestic background of the holy mountain, lovely orange shade of sunset, pleasant breeze in the green open premises of the ashram greeted Jung at the meeting spot. Maharshi Ramana came there walking. This hermit sage used to wear only a kaupina. His simple personality was sparkling with the aura of sainthood. His child-like natural smile and the glow of spirituality in his compassionate eyesight were so enchanting! Dr. Jung experienced the warmth of soul-affection in his company. But Jung’s rational mind, trained in modern scientific thinking, had its own doubts….

Maharshi Ramana read his mind. With a sweet and soft laughter he explained – “The spiritual philosophy guided by the Indian rishis is fully scientific. In the language of your modern science, you may call it Scientific Spirituality. It encompasses five basic aspects — (i) Inquisitiveness (towards the universe, the self, the soul), which gives rise to what you call ‘objective of the research’ or ‘problem formulation’;  (ii) selection of the type of sadhana suitable as per one’s intrinsic tendencies and mental makeup. In your terminology this would correspond to selection of the approach or method of investigation; (iii) experiments in the laboratory of the mind and body after cleansing and conditioning of the mind-body system. As you know, scientific definition of experiment is – ‘an observation of an action under controlled condition’. In spiritual science this ‘control’ or conditioning is done by penance and ascetic disciplines of self-refinement before attempting the selected practice of spiritual elevation; (iv) vigilance, discipline and examination by the Guru (spiritual mentor) to regularly assess the progress of the disciple. In scientific experiments too you are supposed to verify and evaluate the intermediate results before concluding anything; (v) Inference or concluding decision after thorough analysis. [The rishis had first conducted the experiments on themselves and then devised different sadhana methods for spiritual refinement and transmutation. Their conceptualization of the divine too was based on time-tested realization.]”

Maharshi spoke (in Tamil with a bout of English) in soft but impressive voice at a consistent pace. As he completed explaining the gist of the rishis’ approach, Annamalai Swamy, who was acting as an interpreter for Jung, offered him a glass of water. Maharshi drank it slowly. Dr. Jung was listening to him with engrossed mind. By the time Maharshi completed this short ‘discourse’, Jung’s face was lighted up with inner satisfaction.

Maharshi Ramana got up and started his stroll towards the mountain. Jung also walked with him.  I wanted to investigate – “Who am I?”, the Maharshi continued. “For this I chose the spiritual experimental methods of silence, meditation and soul-contemplation.  My experiments on my own body and mind are conducted when I am inside the Virupakshi cave of Arunachala”, he said. “With every experiment, newer depths of mind and conscience have opened before me; the subtle layers of otherwise hidden inscriptions/impressions (sanskaras) deposited in unconscious mind have got cleansed to allow the pure light of soul-knowledge. Ultimately I have found that I really don’t have a separate self-identity; that “I” does not exist. The ego, the self-pride all have disappeared. The soul has unified with that eternal, limitless, omnipresent. There remains nothing to be known or deciphered after this ultimate realization of the soul.  The Indian science of spirituality is indeed the science of transformation of a human-self into the divine-self, of absolute evolution of consciousness.”

Dr. Carl Jung took out his spectacles and wiped the glasses. He could really see everything so clearly! Maharshi Ramana’s simple explanation had given him new sight to see the science of consciousness, to discover the genesis and existence of the undiscovered self.

He stayed in the Ashram for sometime and then returned back. His experience here had led him to become fascinated and deeply involved with Hindu Philosophy (Indian Philosophy, as realized by the rishis of Vedic times), helping him form key concepts of integrating spirituality into daily life and appreciation of the unconscious beyond the barriers of modern psychology.

His new, broadened attitude was clearly reflected in the Terry Lectures on Psychology and Religion that he delivered at Yale University the same year (in 1938) during one of his invited visits to the USA. In his later writings and speeches he emphasized the importance of balance and harmony. He cautioned that modern people rely too heavily on science and logic. He advised that they would benefit more from integrating spirituality and appreciation of unconscious realms.  

Several years later, in his foreword to the book titled ‘Sri Ramana and his message to modern man’ he expressed his reverence for Maharshi Ramana in these words — “Sri Ramana is a true son of the Indian soil. He is genuine and, in addition to that, something quite phenomenal. In India he is the whitest spot in a white space. What we find in the life and teachings of Sri Ramana is the purest of India; with its breath of world-liberated and liberating humanity, it is a chant of millenniums...”

Indeed, Maharshi Ramana’s teachings are like globally shining lighthouse for the seekers of scientific spirituality.