Both the work of Carl Jung (CW 9ii) and Vedanta (Adi Shankara and the Upanishads) agree: the deity image represents the inner Self. In Vedanta, the deity image represents the innermost Self (Ātman)
In my last post, titled Fires of knowledge: Ashes of wisdom, I spoke of ash as a symbol of Shiva, and thus of the supreme Self. In that post, I drew from a passage from the Brahmanda Purana. In this post, I am going to share more from the Brahmanda Purana (Chapter 27). In the story, Shiva makes a strong statement concerning his own nature, and thus the nature of the supreme Self.
Carl Jung says that “the goddesses… are libido-symbols.” He adds: “The libido expresses itself in images of sun, light, fire, sex, fertility, and growth” (para 324).
The image above beautifully expresses the powerful feminine form of Durga as libido, or the creative force. Durga, दुर्गा means “the inaccessible”(wikipedia). She is a form of the Goddess Shakti. In this image she rides a lion to battle a buffalo possessed by a demon. Her four arms are armed with weapons. I see a conch, a bow and arrows, a sword, a lasso, and a lotus, each holding symbiotic significance. The Hindu Society of Berbice offers an interpretation of the symbols:
In Symbols of Transformation, Carl Jung speaks of the ‘cosmic man’, drawing upon a passage from the Shvetashvatara Upanishad:
“Without feet, without hands, he moves, he grasps; eyeless he sees, earless he hears; he knows all that is to be known, yet there is no knower of him. Men call him the Primordial Person, the cosmic man. Smaller than small, greater than great ….” (cited in CW5, para. 182)
Carl Jung speaks of the importance of the Goddess in the life of women, for instance:
“the Earth Mother plays an important part in the woman’s unconscious, for all her manifestations are described as ‘powerful.’ (CW 9i, para. 212)
Western spirituality is dominated by the image of the Father God. This may be a detriment to feminine psyche, as well the male. We need the mother goddess, she play an important role in the unconscious. As Jung says, we need her “power”.
Hinduism understands this. In the Hindu pantheon, there are many Goddesses. As the ancient Hindu texts seem to understand, the many goddesses are forms or ectypes of the great mother goddess, the Devī (the Sanskrit word meaning Goddess). In Tantra, the Goddess (as Devi or Shakti) is realized as the “power” of the cosmic Self (Shiva).
One form of mother Goddess is Gayatri. In the image above, we see Gayatri with five heads, seated on a lotus. It is said that her four heads represent the Vedas and the fifth head represents the supreme Self.
Gayatri is also one of the most important Vedic Mantras. Gayatri offers herself as a wonderful healing hymn for all beings on the path to enlightenment. Singh says,