The symbols of the self arise in the depths of the body and they express its materiality every bit as much as the structure of the
The symbol is thus a living body, corpus et anima; hence the “child” is such an apt formula for the symbol.
The uniqueness of the psyche can never enter wholly into reality, it can only be realized approximately, though it still remains the absolute
basis of all consciousness.
The deeper “layers” of the psyche lose their individual uniqueness as they retreat farther and farther into darkness.
“Lower down,” that is to say as they approach the autonomous functional systems, they become increasingly collective until they are universalized and extinguished in the body’s materiality, i.e., in chemical substances.
The body’s carbon is simply carbon. Hence “at bottom” the psyche is simply “world.”
In this sense I hold Kerenyi to be absolutely right when he says that in the symbol the world itself is speaking.
The more archaic and “deeper,” that is the more physiological, the symbol is, the more collective and universal, the
more “material” it is.
The more abstract, differentiated, and specific it is, and the more its nature approximates to conscious uniqueness and
individuality, the more it sloughs off its universal character.
Having finally attained full consciousness, it runs the risk of becoming a mere allegory which nowhere oversteps the bounds of conscious comprehension, and is then exposed to all sorts of attempts at rationalistic and therefore inadequate explanation. ~Carl Jung, CW 9i, Para 291