Samantabhadra: Syzygy in the form of divine union

Adi Buddha Samantabhadra, Unknown artist, unknown date, via Wikimedia Public Domain.
Adi Buddha Samantabhadra, Unknown artist, unknown date, via Wikimedia Public Domain.

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. [1].

The syzygy is a potent symbol of transformation, representing core transformations in the phenomenology of the Self [2]. The transformations in the syzygy archetype emerge along with transformations of the self, movements from duality to integration.

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Shiva Speaks: words of the supreme Self

 

 

 

Shiva holding a trident with a dog at his feet, unknown author, Owned by Sir Elijah Impey (1732–1809), chief justice of Bengal. US public domain
Shiva holding a trident with a dog at his feet, unknown author, Owned by Sir Elijah Impey (1732–1809), chief justice of Bengal. US public domain

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.

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Fires of knowledge: Ashes of wisdom

Shiva with Vibhuthi on his forehead from Myths of the Hindus & Buddhists (1914) Author: Nivedita, Sister, 1867-1911.
Shiva with Vibhuthi (ash) on his forehead from Myths of the Hindus & Buddhists (1914) Author: Nivedita, Sister.

Ash is a product of fire.

When fire burns, things perish. Ash remains.

As a symbol of purification, ash is the essence that remains when all else burns away. Carl Jung speaks of such things. He says:

‘Ash’ is an inclusive term for the scoriae left over from burning, the substance that ‘remains below [1]

Ash, as a symbol, is closely linked to the innermost Self (Ātman). The Self, like ash, is that which “remains below.”

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Durga: encountering the demon of ignorance

Durga Mahishasura-mardini, the slayer of the buffalo demon, Raja Ravi Varma- 1910 US public domain via Wikimedia
Durga Mahishasura-mardini, the slayer of the buffalo demon, Raja Ravi Varma- 1910 US public domain via Wikimedia

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:

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Divine Union: creative force & origin

Mural depicting the Shiva lingam in base from the Mehrangarh Fort Palace in Jodhpu. Creative Commons via Jean-Pierre Dalbéra.
Shiva lingam in base from a mural at the Mehrangarh Fort Palace in Jodhpu. Creative Commons via Jean-Pierre Dalbéra.
In Symbols of Transformation, Carl Jung explores the dynamic relation between the masculine and feminine poles of the psyche. This relation is revealed in images of “sacred cohabitation”. One such image is the Lingam and Yoni. Jung says:

“The motif of continuous cohabitation is expressed in the well-known lingam symbol found everywhere in Indian temples: the base is a female symbol, and within it stands the phallus.”

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