As a basic principle, archetypes are not realized in static form but present in dynamic form, expressing transformations in consciousness. Archetypal images transform as awareness transforms. Or said another way, archetypes appear in various forms as consciousness shifts.
In terms of enlightenment, sacred images represent transformations in consciousness, expressing a movement from duality to integration and wholeness. Archetypes are therefore expressed in symbols of transformation: representing transformations in consciousness; transforming as consciousness transforms. .
The syzygy is a potent symbol of transformation, representing core transformations in the phenomenology of the Self . The transformations in the syzygy archetype emerge along with transformations of the self, movements from duality to integration.
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.
In the above image we see Durga Mahishasura-mardini, the slayer of the buffalo demon. The painting is by Raja Ravi Varma- 1910 (via Wikimedia, US public domain).
In becoming aware of the supreme Self, we are likely to behold the demons and shadows of the individual self. Carl Jung believed that an encounter with the demon or monster represented an archetypal stage in the process of individuation. He says, “the initial encounter with the Self casts a dark shadow ahead of time.” In mythic terms the shadow may present itself as a monster, a demon, a darkness or a drought. Here is the full quote from Jung’s Man and His Symbols:
In the above image, we see a paining of Surya, the sun God, from the 19th Century. Surya is seated on his chariot led by a horse with seven heads. He is surrounded by attendants and the multitudes praise him. It is said that Surya is the eye of the cosmos. 
In images of the cosmic person, Surya is one the eyes, contrasting with the moon in the other eye, representing the solar and lunar aspects of both the cosmos and psychic life.