Introduction
Sometimes, a line from an unfamiliar voice can touch places in our heart that even familiar voices miss. That’s what happened when I listened to a brief, simple video—just a few minutes long, possibly AI-generated—on the channel DeepQuotesLibrary786 [https://youtu.be/3fYoIBicoF4?si=hqW0iIZsECHjTmH1]. It shared reflections, based on Carl Jung’s philosophy, about how people come into and leave our lives. The narrator said:”
“When people come into our life, it is not by accident. There’s a reason. And when they leave, they don’t just leave us. They return us—to ourselves.”
That line struck me.
At first, I thought it was just another popular internet quote. But as I sat with it, I found myself returning again and again to those words. Not because they were profound in a philosophical sense—but because they named something I’ve been experiencing and struggling to articulate for years.
We often spend our lives asking why people leave us—whether through death, distance, conflict, or quiet fading away. Sometimes we blame ourselves. Sometimes we blame them. Sometimes we blame God or fate. But what if their leaving is not the end of the story? What if their absence is also a mirror? A redirection? A return?
The Lesson Remembered
Any message—whether it comes through a video, a book, or a person—is, for me, one of those rare moments where I feel God gently reminding me of a lesson I had once learned, long ago: Let go, to come back.
One question I often ask myself is this: What did I learn from this—be it a book, an incident, a relationship, or an encounter with God? As many Hindus believe, nothing in life happens by chance—but why it happens is the real question. Bhakti tells me it’s God’s will, while karma and fate offer parallel explanations. My devotion to Muktinath convinced me even more that people are sent into our lives for a reason. Even if I didn’t fully accept the doctrine of predestination, I came to see many of my most meaningful relationships—starting with family—as purposeful, even divinely guided.
The Meaning in Each Encounter
Relationships have two sides—blessings and burdens, beginnings and endings. Even when someone leaves, I’ve never felt truly wounded. Why? Because I keep asking: What did I learn from this?
I’ve written elsewhere about the structural problem of relationships:1 that most unions are organizational conveniences, not organic bonds—except for blood ties that come into our lives before we could choose them. Accepting this took time, but it’s a truth I eventually embraced.
This is why the message from Carl Jung struck a chord. It reminded me that when someone comes and goes, it is not the closing of a chapter, but the beginning of a new one. People enter our lives for a purpose, and we must not cling—not physically, emotionally, or even mentally. At times, this may even include our relationship with God—though that is nearly impossible for someone like me who deeply believes in bhakti, where the connection is not with a concept or a philosophy, but with a Person: intimate, real, and living. This stands in contrast to Advaitic philosophy, where the goal is Self-Realization—Aham Brahmasmi—and the presence of a personal God is not considered essential for liberation.
West Meets East
Initially, I thought the message of “letting go” might be another version of Western individualism—which I have always been suspicious of, especially when it detaches a person from meaningful relationships or community. But as I listened more carefully and heard words like “God” and “Consciousness,” I realized that I couldn’t dismiss it so easily. Not all Western thought is atheistic or coldly rational; some of it reaches into the soul, the conscience, and even touches the silence within.
Indian thought, after all, is built not on contradiction but on synthesis. While we emphasize sacrifice—of self for family, family for community, and so on2—we also recognize the importance of personal liberation. The famous saying sarva‑bhūta‑hite ratāḥ (who delight in the welfare of all living beings)3 captures this well. It isn’t either-or; it is both-and. Even the pursuit of mukti is not in contradiction to serving others.
Carl Jung’s concept of the Shadow also resonates here. Sometimes the people who come into our lives show us parts of ourselves we haven’t faced. They act as mirrors—and when they leave, they leave behind more than memories. They leave behind insight.
Scriptures and Slokas that Echo the Same
This insight is not new. Hindu tradition is filled with such wisdom. One of my favorite verses from the Mahabharata says:
“All accumulations end in exhaustion; all elevations fall; all unions end in separation; all life ends in death.”4
My father, a devoted follower of Śaṅkara and Advaita, often quoted verses like these. But I came to understand their depth only later—after he was gone:
“Who are you, who am I, where did I come from? Who is my mother, who is my father? Reflect deeply on all this, then renounce the world as a passing dream.”5
Similar insights appear across traditions: in the verses of Pattinathar,6 in the lyrics of Kannadasan,7 and in the Vairāgya Śhatakam.8 They all remind us of the same truth: everything is transient, and we must accept it with awareness and grace.
Even the Muktiveda echoed this truth in a way that reshaped my understanding. While earlier I was tempted to see every loss as a wrong done to me—by others, by fate, or even by God—it was the Muktiveda that gently led me toward moral responsibility. It taught me not to dwell in regret or resentment, but to grow through every departure and transition.
As Tulsidas warned:
“People falsely blame time, karma, or God for their suffering.”9
This is not about resignation. It is about waking up. About letting go without losing heart. About coming back—not to the past, but to the self we are meant to become.
The Guru Who Comes to Complete
What moved me most in the video was the final point: let go. It felt like a moment of true homecoming. Yet, I still hold one important reflection—about discovering our own self-worth.
In our Indian tradition, we believe that unless someone walks into our life—a guru, a guide, a companion who awakens us—we may never truly grasp these deep truths on our own. That encounter becomes the real starting point of transformation.
In Hinduism, such a journey is never complete without a Guru. As the tradition says, “Guru bina gyan na hoi”10—without a Guru, one cannot attain true knowledge which a famous Sanskrit sloka also endorses: “Acharyavan puruṣo veda” [“One who has an Ācārya knows].11 But even then, no matter how deeply we search, a Guru cannot be found until he comes seeking us. And when he does, he may appear in many forms—a person, a scripture, a mystical experience, a moment of awe, a deep yearning, or even rational thought itself.
In my life, that Guru was Muktinath. He came not just to guide me, but to complete the journey that had already begun within me. For that, I can only give thanks.
Closing Reflection
So I invite you: take time to listen. Don’t rush. Sit with it in a reflective mood. Absorb each word carefully. If needed, listen again. If a transcript is available, read it word by word. Even if it turns out to be AI-generated, don’t dismiss it. There’s something in it that might speak deeply to your own life too.
Sometimes, even a synthetic voice can be used as an instrument in the hands of grace. And in that moment, it felt like God had gently reminded me again—let go, to come back.
Afterthought: East, West, and the Hope Beyond Letting Go
Though Carl Jung’s thought echoes certain elements of the Hindu understanding of Māyā—especially the impermanence of relationships and the fleeting nature of life—there are important distinctions.
If I understand Jung correctly, his call to “let go” is not born out of frustration or pessimism, but rather from a pragmatic hope—a hope grounded in psychological integration and wholeness. Likewise, in Hinduism, Māyā is not merely a doctrine of illusion or despair, but a path that eventually guides one toward liberation (moksha)—toward truth beyond the transient.
Yet, a crucial difference remains. In the biblical worldview, hope is deeply eschatological: it promises a final restoration—but with urgency. There is a clear moral invitation: “Don’t miss the opportunity now. This human birth may be your only chance.” It is, in some ways, a “now or never” call.
In contrast, the Indian worldview shaped by karma offers multiple chances—birth after birth—to attain liberation. The same hope is held out, but without the finality of a single lifetime. Neither path is without its strengths or weaknesses. Yet, at their core, both reject despair. Both ultimately rest in hope—whether in a single decisive moment, or across a long journey of return. At the same time, it should also be pointed out that there are equally numerous warnings not to waste this rare human life. 12
Perhaps one day it would be worthwhile to study how the idea of Māyā and impermanence is understood across the world’s religions and scriptures. That is a noble task best left to scholars.13 But returning to the heart of this reflection—what Jung offers is a deeply human vision: we let go not to vanish, but to return.
To return to what? To home. To truth. To self. To God.
We come back not with all our shadows, but having seen them, faced them—and left them behind.
Ashram, June 20, 2025
Notes
1 see: https://dayanandbharati.in/unity-in-spirit/
2 त्यजेत् कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत् |
ग्रामं जनपदस्यार्थे आत्मार्थे पृथ्वीं त्यजेत् ||
“Give up the household for the sake of the family,
the family for the village,
the village for the country,
and the whole world for the sake of the soul.”—Mahabharata 3:2.
3लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: ।
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता:–Gita, 5:25
labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ
“The sages whose sins are destroyed, whose doubts are totally dispelled, who are self-controlled, and who delight in the welfare of all living beings, they attain Brahman‑nirvana.”
4 सर्वे क्षयांता निचयाः पतनांताः समुच्छ्रयाः ।
संयोगा विप्रयोगांता मरणांतं च जीवितम् ॥
Sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ / Saṃyogā viprayogāntāḥ maraṇāntaṃ ca jīvitam—Shanti Parv. 27.31,330.20,
5 कस्त्वं कोऽहं कुत आयातः,का मे जननी को मे तातः।
इति परिभावय सर्वमसारम्, विश्वं त्यक्त्वा स्वप्न विचारम् ॥२३॥
Kastvam ko’ham kuta ayataH ka me janani ko me tataH,
iti paribhavaya sarvamasaram visvaH tyaktva svapna vicaram. – 23
6 அத்தமும் வாழ்வும் அகத்துமட்டே
விழிஅம்பு ஒழுக
மெத்திய மாதரும் வீதிமட்டே
விம்மி விம்மி இரு
கைத்தலம் மேல் வைத்து அழும்
மைந்தரும் சுடுகாடு மட்டே
பற்றித் தொடரும் இருவினைப்
புண்ணிய பாவமுமே’!-பட்டினத்தார்.– பட்டினத்தார் ஒரு பார்வை. பழ. கருப்பையா. கோயம்புத்தூர், விஜயா பதிப்பகம். 2009. (309). ப. 52
7 வீடுவரை உறவு; வீதி வரை மனைவி; காட்டுவரை பிள்ளை ; கடைசிவரை யாரோ—கண்ணதாசன், படம் பாத காணிக்கை
8 Nirvana Shataka. See Internet or Youtube
9 कालहि कर्महि ईश्वरहि मिथ्या दोष लगाई ॥ Ramcharitmanas, Utrakhand, 43
10 गुरु बिन ज्ञान न उपजै, गुरु बिन मिलै न मोष। गुरु बिन लखै न सत्य को, गुरु बिन मैटैं न दोष।।
–Kabir
11 “Acharyavan puruṣo veda” is a Sanskrit phrase meaning “One who has an Ācārya (spiritual teacher) knows.” It emphasizes the importance of guidance from a spiritual teacher for understanding true knowledge, particularly in the context of Vedic teachings. The phrase is found in the Chandogya Upanishad. Also in Srimad Bhagavatam, 7.15.56. About this Kannandasan in one his songs says, ‘குருவின்றி வித்தையைக் கற்றவன் நெஞ்சிலே குடி கொள்ள அமைதி இல்லையே = one who learns without a guru won’t find peace in his heart.—quoted from memory
12 Indeed the soul is deceived by that man who does not strive for welfare despite attaining human form in this land of Bharata Varsa.— ANCIENT INDIAN TRADITION & MYTHOLOGY; Translated by A board of Scholars, Edited by Prof. J.L.Shastri, Delhi; Mothilal Banarsidass Pub. Pvt. Ltd. (1970), 2002, The Siva Purana Four Volumes, Siva Purana, UMAASAMHITAA 20:37, p.1536.
Iha ced avedid atha satyam asti n aced ihaavedin mahati vinastih…–S. Radhakrishnan, The Principal Upanishads. Delhi, Oxford University Press, (1953), 1974.Kena Upanishad, II.5a. p. 587
–If here (a person) knows it, then there is truth, and if here he knows it not, there is great loos….
Asuryaa naama te lokaa andhena tamasaa vrtaah
Taams te pretyaabhigacchanti ye ke caatmahano janaah.—Isa Upanishad. 3.
–Demoniac, verily, are those worlds enveloped in blinding darkness, and to them go after death, those people who are the slayers of the self.—ibid. p. 570
13. When I searched website using ChatGPT I found these two reference on this topic:
P.D. Devanandan, The Concept of Maya (London, 1950) and Hardev Singh Virk (2021), Concept of Māyā in Indian Philosophy and Sikh Religion [ (en.wikipedia.org, sciencejournals.stmjournals.in).
Possible Introduction from another abbreviated revision:
Appendix: Reflections on the Video
Created by ChatGPT based on the video “People Do Not Come Into Our Lives by Chance” [https://youtu.be/3fYoIBicoF4?si=hqW0iIZsECHjTmH1 ], accessed on June 20, 2025.
This video shares a quiet but profound message: that no encounter in life is accidental. Echoing the idea of synchronicity, attributed to psychologist Carl Jung, it affirms that the people who enter our lives—whether for a short season or a long one—do so by design. They are instruments of learning, change, and transformation. Some challenge us, others comfort us. But each one leaves a trace, a message, or a mirror in which we see something of ourselves more clearly.
The video ends with an appeal to let go, not with bitterness or detachment, but with acceptance and awareness. In that letting go, it says, we return to ourselves—to our essence, to home.
Carl Jung’s Relevant Ideas
Two major concepts from Jung’s work find subtle expression in this message:
- Synchronicity: Jung coined this term to describe meaningful coincidences—events that are not causally connected but carry significance. In this framework, the arrival (or departure) of someone in your life is not random, but part of a deeper pattern that life reveals over time.
- The Shadow and Individuation: Jung believed that people often reflect back to us our unacknowledged qualities—the “Shadow” parts of ourselves we avoid. These encounters help us in the lifelong process of individuation, becoming whole by integrating all aspects of the self, both conscious and unconscious.
For those interested in Jung’s own reflections, these ideas are elaborated in:
- Memories, Dreams, Reflections (Jung’s autobiography),
- The Archetypes and the Collective Unconscious, and
- Man and His Symbols.
By placing these insights alongside Indian spiritual wisdom on karma, dharma, guru, and liberation, the video forms a bridge—a shared path across cultures, leading us back to the self through the people we meet and the things we must eventually release.
Leave a Reply