UNION BETWEEN CONSCIOUSNESS AND THE UNCONSCIOUS
Carl G. Jung in his book: Answer to Job discusses the importance of Mary as the archetypal symbol of the feminine in all human beings.
“But if the individuation process is made conscious, consciousness must confront the unconscious and a balance between the opposites must be found. As this is not possible through logic, one is dependent on symbols which make the irrational union of opposites possible. They are produced spontaneously by the unconscious and are amplified by the conscious mind … .It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious …. Consequently, it does not seem improbable that the archetype of wholeness occupies as such a central position which approximates it to the God-image…. Faith is certainly right when it impresses on man’s mind and heart how infinitely far away and inaccessible God is; but it also teaches his nearness, his immediate presence, and it is just this nearness which has to be empirically real if it is not to lose all significance …. The religious need longs for wholeness, and therefore lays hold of the images of wholeness offered by the unconscious, which, independently of the conscious mind, rise up from the depths of our psychic nature.”
Mary as virgin and mother becomes the archetype of the feminine contemplative spirit that lies as the integrating, healing force between our human consciousness and our unconscious. In the symbol of Mary as virgin we see ourselves as individuals, and the Church, the community of individuals brought into unity by the Spirit of Jesus, possessing a basic potential for wholeness, a healing unto full life, a happiness that flows from the fulfillment of this potential for greater being. Virginity on this primeval level is man opening himself to God’s initial love in total acceptance. It is the letting go of our lives in faith and child-like trust in God to let Him have full centrality in our lives.
In the symbol of Mary as Mother of God we see ourselves realizing the basic hunger for God in our loving response to God. When we not only consent to receive God but actually bring Him forth in a life that is a continued response in loving obedience to God, then we too become mothers of God. The Holy Spirit effects an impregnation of God’s Word within us. Man’s motherhood of God is shown by the fruit of the Spirit: love, peace, joy, gentleness, kindness, patience, forbearance (Ga 5:22). Motherhood of God’s Word is contemplation in action.
The virgin, waiting, reflecting, listening, becomes the mother, responding.
MARY THE CONTEMPLATIVE
But what makes Mary not only the physical but also the spiritual virgin and mother of God throughout her whole life, before and after the Incarnation, at the foot of the Cross and among the disciples receiving the outpouring of the Holy Spirit on Pentecost is that she always was a contemplative.
Mary is the fully realized Christian because she constantly contemplates the Word of God. God has created all of us “according to His image and likeness” (Gn 1:26) and calls us to an ever-increasing union with Him through contemplation of His Word in us and in the whole world. The end of our life is to contemplate God. St. Paul phrases it in terms of Jesus Christ. “There is only Christ: He is everything and is in everything” (Col 3: I I).
In the Christian East where contemplation is esteemed, the feast of Mary’s presentation in the Temple is a witness on the part of Eastern Christians, not so much to an historical event but rather to a symbol that shows us that our Christian end is tied to Mary’s complete dedication to serve God. Mary is the fulfillment of Israel moving toward the Heavenly Jerusalem in total surrender and loving submission. This feast relays to us something of Mary’s child-like enthusiasm and burning desire to live a life of total concentration on God and in His service.
Mary the contemplative in her Magnificat opens to us the level of mystical union she had attained. Before the Word that is forming within her womb, but that had already over all her youthful years of silent contemplation received birth in her heart, Mary sees herself only in humble service to exalt God’s glory and mercy toward His people. She brings us to the opposite pole from the I will not serve and you will be like gods of the first sin of angels and of man.
This burst of loving service and humility toward the awesome God calls us to a similar contemplative experience of God’s allness in our lives and our dignity and joy in surrendering, loving service.
~ George A. Maloney, Mary: The Womb of God
