Lotus Flower: primordial image of the mother goddess

The Gods evoke the Devi, 1780. US public domain via wikimedia
The Gods evoke the Devi, 1780. US public domain via wikimedia

The Devi is represented in various archetypal incarnations, as images or forms of the divine mother. Yet, the true form of the divine mother is more than any image or form can portray. Jung says that the mother is ‘supraordinate to all phenomena’.

“Somewhere, in “a place beyond the skies,” there is a prototype or primordial image of the mother that is preexistent and supraordinate to all phenomena in which the “maternal,” in the broadest sense of the term, is manifest.” (CW 9i, para. 149)

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The ego and its projections


Self-realization is an ever evolving process of coming into greater awareness of the Self. The process of becoming whole, of cultivating Self-knowledge, involves coming to terms with shadow elements of one’s personality.  This is not always an easy task. Carl Jung tells us:

“To become conscious of it [the shadow] involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance.” (CW 9ii, para. 14-15).

The shadow refers to the dark aspects of the personality. The ego finds these dark aspects of the personality undesirable, and thus banishes them to the unconscious. However, they return with a vengeance, with a sort of demonic quality.  In psychological terms, they may return with an obsessive or possessive quality. Jung says:

“Closer examination of the dark characteristics– that is, the inferiorities constituting the shadow– reveals that they have an emotional nature, a kind of autonomy, and accordingly an obsessive or, better, possessive quality.”

The banishment of shadowy emotions also isolates us from aspects of our self, diminishing the wholeness of the self. Through awareness may we come to reclaim these shadowy aspects. Reclamation does not mean acting out or living out the shadowy side of the personality. Instead, reclamation brings the ferocity of mindful awareness to confront and tolerate our dark aspects. From the perspective of awareness, we want to be with and be aware of the ‘little demons’ and ‘shadowy figures’. In bringing our mindfulness to them, their potency will dissolve, enlarging the circumference of our self-knowledge.

If we are unaware of our shadowy emotions, they are likely to be projected outward onto others and the world around us. With projection, we experience not only a diminishment of self-knowledge, but a diminishment of our relationship to world around us. Jung explains:

“While some traits peculiar to the shadow can be recognized without too much difficulty as one’s own personal qualities, in this case both insight and good will are unavailing because the cause of emotion appears to lie, beyond all possibility of doubt, in other person. No matter how obvious it may be to the neutral observer that it is a matter of projections, there is little hope that the subject will perceive this himself. He must be convinced that he throws a very long shadow before he is willing withdraw his emotionally-toned projections from their object… As we know, it is not the conscious subject but unconscious which does the projecting.” (CW 9ii, para. 16- 17)

Our projections isolate us from our environment, from other human beings, and most importantly from our Self. Projections block the formation of deep relationships with the people in our lives. If we are busy seeing our own projections, how can we see our self or others as they truly are?

“The effect of projection to isolate the subject from his environment, since instead of real relation to it there is now only an illusory one. Projection changes the world into the replica of one’s own unknown face… The more projections are thrust in between the subject and the environment, the harder it is for the ego to see through its illusions” (CW 9ii, para. 17)

As Jung understood, each of us must come to terms with the ways in which we have projected parts of our personality onto the world. Doing so, we can enlarge the scope of our personality, leading to greater wholeness. Jung says:

“It is often tragic to see how blatantly a man bungles his own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in himself, and how he continually feeds it and keeps it going. Not consciously, course– for consciously he is engaged in bewailing and cursing a faithless world that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil his world. And what is being spun is a cocoon, which in the end will completely envelop him.” (CW 9ii, para. 18)

Both analytic psychology and the enlightenment traditions agree that self-knowledge is key to the development of the wholeness of self. Pulling back our projections, our self-knowledge grows. Such work enlarges the scope of our awareness about ourselves, our world, about the nature of existence. On a more cosmic level, such awareness opens the potential to grasp not only the nature of the individual self, but that of the supreme Self. This is the aim of enlightenment.


  1. Aion: Researches into the Phenomenology of the Self is Part 2 of the Volume 9 in The Collected Works of C. G. Jung
  2. The Archetypes and The Collective Unconscious (Collected Works of C.G. Jung Vol.9 Part 1)