"Extraordinary": Hiker Rescued By Chihuahua After Falling In Swiss Glacier Crevasse
The "extraordinary" rescue took place last Friday on the Fee Glacier above Saas-Fee in the southern Swiss Alps, the Air Zermatt rescue service said in a statement over the weekend.
A man had been hiking on the glacier with his Chihuahua early Friday afternoon, when he suddenly plunged into an eight-metre (26-foot) deep crevasse, leaving the tiny dog alone on the edge.
The man was carrying an amateur walkie-talkie and managed to call for help, but rescue workers long struggled to locate the site of the accident.
"On site, the search for the collapse site proved difficult. The glacier surface was wide and the hole was barely visible," Air Zermatt, a regional rescue service in Wallis canton, said.
But then one of the rescuers spotted a small movement on a rock: the Chihuahua had not budged from the edge of the crevasse.
"Thanks to the dog's behaviour, the crew was able to locate the exact site of the accident," Air Zermatt said, adding that "rescuers abseiled down to the casualty and were able to save him".
"It is fair to say that his behaviour contributed significantly to the successful rescue."
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Scroll.in
01-08-2025
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How Indian traditions and the mandala influenced Carl Jung's philosophy
In 1927, Carl Jung stood in his Zurich home, gripped by a vivid dream of a mandala, a radiant circle of intricate patterns, pulsing with meaning, which he later described in Memories, Dreams, Reflections as a 'Window on Eternity'. This vision, a map of the psyche's quest for wholeness, became a cornerstone of his theories, deeply enriched by his 1938 journey through India's spiritual heartland. July 27 was Jung's 150th birth anniversary. In today's fractured world, Jung's ideas, rooted in archetypes, the collective unconscious and the integration of opposites, feel more vital than ever. Balance and meaning Born in 1875 in a quiet Swiss village, Carl Gustav Jung was a psychiatrist, philosopher and mystic who saw the human psyche as a vast, dynamic universe. Unlike his mentor psychoanalyst Sigmund Freud, who viewed the mind as a battleground of repressed desires, Jung believed it was a living system striving for balance and meaning. Jung's core concepts – individuation, archetypes, the shadow self, and the collective unconscious – were deeply influenced by the ancient wisdom he found in India's temples, texts and scholars. In Zurich, Jung's mandala dream echoed the sacred circles he saw in Hindu and Buddhist art. In these traditions, a mandala is far more than a geometric design. In Hinduism, it represents the cosmos, a map of divine order, often used in rituals to invoke deities like Kali or Vishnu. In Buddhism, particularly in Tibetan practices, mandalas are meditative tools, guiding the practitioner toward enlightenment by symbolising the universe's unity. Jung saw the mandala as a universal symbol of the psyche's integration, a bridge between the conscious and unconscious. Jung's fascination with India deepened as he engaged with its spiritual symbols. In Calcutta, he met Surendranath Dasgupta, a renowned scholar of Indian philosophy, with whom he had deep discussions about the Upanishads and kundalini, the coiled serpent energy at the base of the spine. In Tantric traditions, kundalini's awakening is a transformative ascent, uniting the individual with the divine. Jung saw parallels with his idea of individuation, the lifelong process of integrating the psyche's fragmented parts into a whole. He was equally struck by the Shiva-Shakti dynamic – the cosmic dance of masculine and feminine energies. In Tantra, Shiva represents pure consciousness, while Shakti is the dynamic force of creation. Jung linked this to his anima and animus: the inner feminine and masculine polarities that must be balanced for psychological wholeness. At the Konark Sun Temple, Jung stood before carvings of cosmic cycles and erotic figures, sketching them in his notebook. The raw passion depicted in the sculptures, blending the sacred and sensual, mirrored his concept of the shadow self, the hidden, often uncomfortable aspects of the psyche we must confront. He later wrote that Konark's imagery spoke to the 'living reality of the psyche', where opposites like light and dark coexist. In Bhubaneswar, he sketched temple carvings of Kali, the fierce goddess of destruction and renewal. Kali's dual nature – terrifying yet transformative – resonated with Jung's view of the shadow as both destructive and creative. He saw her as an archetype, a universal symbol of the psyche's power to devour and renew. Jung's encounter with the Tibetan Book of the Dead during his Indian sojourn further deepened his theories. This Buddhist text, a guide for navigating the Bardos, or transitional states, between death and rebirth, fascinated him. He saw its descriptions of visions and deities as manifestations of the collective unconscious, a shared reservoir of human experience that transcends individual minds. The book's emphasis on facing one's inner demons aligned with Jung's belief that confronting the shadow is essential for growth. He later wrote that the Tibetan Book of the Dead was a 'psychological commentary on the unconscious', a bridge between Eastern spirituality and Western psychology. In Delhi, Jung listened to Vedic hymns at a banquet, struck by their resonance with his concept of synchronicity – meaningful coincidences that reveal the psyche's connection to the cosmos. These moments cemented his belief that his theories were not new but echoes of ancient wisdom, reframed for a modern world. Jung's split with Freud, around 1913, was a pivotal moment that allowed him to pursue these ideas. Freud saw the psyche as driven by personal trauma and sexual instincts, with dreams as coded messages of repressed desires. Jung disagreed, arguing that dreams tapped into the collective unconscious, a shared layer of human experience filled with archetypes like the ' Hero ', who drives personal growth, or the ' Mother, the lifegiver who symbolises one's origin. Their breakup was painful, but it freed him to explore the mystical and cultural dimensions of the psyche. Jung in the era of polarisation Why do Jung's ideas resonate so powerfully in 2025? In an era of mass polarisation, his emphasis on integrating opposites offers a path forward. The shadow self, those parts of us we deny, is especially relevant. Social media amplifies our curated personas, but it also casts shadows – anger, fear, or shame we project onto others. Jung's call to face the shadow, to own it rather than vilify it, is a tool for healing. The collective unconscious speaks to our longing for connection, reminding us that beneath our differences lies a shared humanity. Jung's influence is undeniable. His ideas shape modern psychology, from therapy to personality tests like the Myers-Briggs, which claims to categorise personality types. Pop culture embraces his archetypes and mindfulness apps feature mandalas as tools for calm. In a world grappling with the rise of artificial intelligence, climate crises, and cultural divides, Jung's focus on inner transformation feels urgent. He believed that changing the world starts with changing oneself, a message that cuts through the noise of this era. Shadow work, Jung's boldest call, urged confronting the psyche's repressed elements. He saw it as a moral necessity for growth. Jung's shadow encompasses the darker aspects, anger, fear, or shame, that we deny or project onto others. Shadow work, his term for acknowledging and integrating these traits, aims for wholeness. In India, he saw parallels in Tantra's embrace of life's dualities, as seen in Kali's destructive yet regenerative imagery, which accepts all existence. Today, shadow work informs trauma therapy, where techniques like journaling or guided visualisation help process suppressed emotions, reclaiming fragmented selves for healing. Tantra's fearless acceptance of contradictions reinforced Jung's belief that embracing the shadow fosters authenticity. Freud suppressed undesirable impulses but Jung advocated their integration. Yet Jung wasn't flawless. Critics note his tendency to romanticise Eastern traditions, sometimes missing their nuances. His writing could be dense, almost esoteric, unlike Freud's clearer prose. Still, his willingness to grapple with the unknown, blending science with spirituality, made him a pioneer. He once said, 'The shoe that fits one person pinches another; there is no recipe for living that suits all cases.' This embrace of individuality is why his work endures. On Carl Jung's 150th anniversary, his Mumbai mandala dream remains a profound symbol of the psyche's balance of opposites: Kali's cycle of destruction and renewal, Kundalini's ascent, and the union of Shiva and Shakti. In 2025, as algorithms shape desires and divisions and challenge our humanity, Jung's call to self-reflection feels revolutionary. Infused with Indian wisdom, his theories are vital tools for today's world, reminding us that the path to self-discovery also connects us to one another – a truth as alive now as it was all those years ago when he dreamt of the mandala in Zurich.
Hans India
29-07-2025
- Hans India
Ajay Hinduja Reflects on the Power of Community-Led Development
Development is often discussed in terms of budgets, blueprints, and big-picture metrics. Yet Ajay Hinduja, Steering Committee Member of the Hinduja Foundation and a Swiss citizen, argues that real, lasting change begins with something far more intimate: the power of community. As a member of the Hinduja Family, one of the UK's richest and most influential business clans, Ajay Hinduja brings privilege and vision. On its Steering Committee, he helps set priorities, highlights significant initiatives, and infuses ideas that connect empowering the community with developing the system. At the core of his thought is a simple conception. Families do not passively receive donations. Their fates are in their hands. This idea has influenced the Foundation's work in India, as the emphasis has shifted gradually from donor-managed models to participatory development. Whether it is restoring dried lakes in Andhra Pradesh or reviving Himalayan springs in Uttarakhand, the Hinduja Foundation's approach centres around community ownership. Panchayats are mobilised. Women-led self-help groups are trained. Youth volunteers are equipped with the tools to measure and maintain. Local knowledge is respected rather than overridden. According to Ajay Hinduja, this strategy is both strategically sound and morally correct. People become vested stakeholders when they feel a sense of investment. A restored well serves as more than just a source of water. It turns into a symbol of human empowerment. A fixed check dam doesn't just reroute water. It changes the course of a village's fate. He refers to instances where the Foundation's efforts have opened doors to more than resources. In West Bengal, where the Foundation has been developing watershed projects, farmers have increased their yield levels by over 250 per cent. The success was not derived from borrowed ideas, but from rejuvenating indigenous water knowledge systems, which were modified with the help of science. This kind of transformation, Ajay Hinduja says, is only possible when communities are trusted as equal partners. The Hinduja Family has long maintained the belief that wealth should be used to uplift others. But what sets the Foundation's recent work apart is its refusal to see rural India through the lens of helplessness. Instead, its programmes are built on the assumption that every community has the will and wisdom to rise, provided it is given the right tools and respect. As a Swiss citizen who engages with both European and Indian models of development, Ajay Hinduja brings an international outlook to local issues. He frequently speaks about the importance of blending best practices with cultural sensitivity. He often sees well-resourced efforts fail simply because they overlook the local social context when they arrive. One of the poignant aspects of his reflection is his view on humility. Development, he said, is not about coming with answers but coming with questions. What do people want? What do they already know? How can an outsider be useful while providing support to the local community without overstepping? That spirit was evident in the Foundation's Spring Rejuvenation Programme in Himachal Pradesh. With local NGOs and state officials, the Foundation helped to recharge over 100 springs in remote hill villages. But the real innovation was in the process. They trained local women to chart water flows, observe various climate indicators, as well as to lead awareness campaigns promoting environmental sustainability. These were not mere acts of tokenism. They were acts of inclusion that changed power relations in tangible ways. Ajay Hinduja has also observed that technology can, with the proper introduction, underpin rather than supplant traditional practices. From satellite mapping of watershed areas to app-based community reporting tools, the Foundation ensures that digital tools remain enablers rather than barriers. He emphasises that progress must not come at the cost of dignity. As a member of the Hinduja Family, Ajay Hinduja is aware of the public attention that accompanies his name. Rather than shy away, he uses this platform to spotlight the invisible efforts of local heroes. Farmers who revive soil health. Women who organise collective savings. Youth who become data-keepers of village ecosystems. Their stories, he believes, hold more relevance than any corporate announcement or annual report. His reflections come at a time when global philanthropy is being increasingly called upon to reassess its models. Significant funds and expert consultants are no longer enough. What is needed, and what the Hinduja Foundation seeks to embody, is a grounded, respectful, and patient form of partnership. Ajay Hinduja's message is clear. Community-led development is not a nice concept or something to romanticise. It is a practical course of action, a powerful mechanism for resilience. The future of real change lies in listening, enabling and being able to take a step back.
The Hindu
29-07-2025
- The Hindu
Ajay Hinduja on Why Philanthropy Needs to Be Rooted in Responsibility
Across boardrooms and ballrooms, philanthropy today often comes wrapped in applause. Many public announcements of donations are now presented amidst applause, and philanthropy and charitable contributions all are now associated with reputational risk management. For Ajay Hinduja (57), a Swiss citizen and member of the steering committee of the Hinduja Foundation, this can dilute the essence of what giving is. He wants philanthropy to transition from a reward-based structure to one that relies on a responsibility-based approach to philanthropy. This principle has always been true for the Hinduja Family, one of the most influential families of Indian origin in the world. Through the Hinduja Foundation, their granting has never looked to steal the show. The Foundation works with communities to support public health interventions, rural development, or educational change and they never want to be the centre of attention. 'Recognition is fleeting. Responsibility lasts,' says Ajay Hinduja. 'If our giving becomes performance, we lose focus on the people we are serving.' Ajay's belief is borne out of a value system that is part of the Hinduja Family ethos - wealth is a means to serve, not to be self-serving. Ajay Hinduja has a quiet intensity he brings to the Foundation, and in some ways, the Foundation doesn't facilitate the feel-good news but has long-tail investment in impact where it matters. This is evidenced by how the Foundation integrates its values in practice, across all of their work in India. Instead of solely focusing on scaling poverty training initiatives with externally verifiable impact designed for mass media, they leverage support for smaller grassroots organisations that may have limited mobilisation means but immense community trust. From facilitating education in the form of digital learning tools to local municipal schools, opens up circles of raising awareness for low resource programmatic intervention with collectively focused NGO partners, and adding credibility on access to water in communities drought stricken year on year, the Hinduja Foundation's look to support, embed and help others realise their purpose rather than assume the mantle of a patriarchal way of un-support based assistance. Ajay Hinduja highlights how this mentality of collaboration is essential. 'We are not here to lead communities. We are here to walk with them,' he says. 'Responsibility is recognising that real change comes from within, not from the top down.' A project that is particularly important to him is the Foundation's support for preventive healthcare camps for women in urban police departments. These low-profile initiatives have helped identify early signs of breast cancer among hundreds of women who might otherwise go undiagnosed. The Foundation does not brand the events, nor does it seek media attention for them. What matters, says Ajay Hinduja, is the outcome. Another key area where Ajay Hinduja believes responsibility must prevail over recognition is in building local capacity. While we focus on education, health care or climate resilience, our strategy as a Foundation is to empower communities to develop their own capacity, rather than rely on outside resources. This process takes time, involves a lot of listening and requires you to be patient as you support those who are demonstrating leadership. 'Sometimes, the best thing a philanthropist can do is step back,' he reflects. 'Our role is not to be the hero of the story. It is to ensure the story continues long after we are gone.' In a development sector where data dashboards, awards, and global ranks are all encompassing, Ajay Hinduja sees a different vision, one where effectiveness is not about brand value but where the measure is human value. The guiding philosophy of the Hinduja Family's humanitarian legacy has remained constant under Ajay's vision: serving others comes before celebrating. The Foundation is stepping up and expanding its work in mental wellness, digital inclusion, and urban environmental issues. However, the underlying principles will not change working for accountability, not applause. Working with respect and giving with integrity. For Ajay Hinduja, this is not a question of optics; it is a question of ethics. 'True philanthropy is quiet. It does not seek reward. It seeks relevance. It asks us how we can do better, be better, and uplift, not overshadow.' At a moment in time when public visibility so often governs philanthropic influence, Ajay Hinduja's perspective is delightfully uncomplicated Responsibility is not just a value. It is a discipline. And in that quiet discipline lies the power to create lasting change. 'This article is part of sponsored content programme.'
