Jung’s fear of going to Ramana Maharshi is also associated with his fear of going to one other place. His whole life he was interested in going to Egypt to see the ancient mummies, the dead bodies which have been preserved for at least four thousand years. Many times he planned and many times he canceled the trip. He was just about to go so many times: his suitcases were ready, he just had to sit in the car and reach the airport, and suddenly he would feel sick, ill, some problem would arise, and he would cancel the trip. Once he even reached the airport and came back home.
Finally he had to look for the real cause why so many times he had been canceling it, and he had to take note of it: that he was afraid of seeing dead bodies, four thousand years old. Maybe he was still a little far away from the truth, but he had been looking in the right direction. He was afraid of death; those dead bodies would remind him of his own death.
These two things are in some way connected. Going to a man like Ramana is passing through the death of the ego, because the only way to go to the awakened is to go in deep surrender and trust. It is a death, far deeper than the physical death. He avoided Ramana, and still he went on saying things about the East which are not true, because he had never experienced the Eastern depth of mysticism.
You will see in the Mandukya Upanishad how penetrating has been the vision – psychology is lagging far behind. It has taken a very significant step, but only one step, and the journey is still incomplete; much further it has to go.
Before Sigmund Freud the Western mind accepted only one state, that is our so-called waking state, it had not even accepted the reality of dreams. Sigmund Freud’s great contribution is: bringing the world of dreams into focus, allowing it to be analyzed, interpreted, observed – because before Sigmund Freud the West was living only with the first state, the so-called waking state. He at least took one step deeper, but there are still two more steps to be taken; only then will the psychological science be complete.
Hidden beneath the dreaming state is dreamless sleep sushupti, and hidden even within and below and also beyond the third state is the real awakening, the fourth. The Upanishads simply call it “the fourth,” turiya. They don’t give it a name, because to give it any name may give you some idea, and no idea can be given of it unless you have experienced it. So they simply call it “the fourth”; that is significant. For the other three they have given names: jagruti, the so-called waking state; swapna, the dreaming state; sushupti, the dreamless sleep. But the fourth they have left only as “the fourth” undefined; it has to be experienced to be known.
The Mandukya says:
This pure Self has four quarters…