Both the work of Carl Jung (CW 9ii) and Vedanta (Adi Shankara and the Upanishads) agree: the deity image represents the Self beyond self. In Vedanta, the deity image represents the supreme Self: Shiva is one such deity image.
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:
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: