Introductory wordsI would like to share with you a long-formulated and forgotten idea. I'm not claiming anything, I'm just sharing my opinion! A year later, the text of the entire work was lost in an endless series of changes in computers and hard drives. Even Google Drive's cloud saves failed me, saving only the beginning of the idea I described. Now I am providing developments concerning human infancy and early childhood. If it seems to you that the article breaks off halfway through the story, then you will be right, it is so. Over the past five years, big changes have occurred in my life. And if I now reproduce that idea, it will already be different. Therefore, I will leave everything as I described it the first time and as I reported it at the Conference of the Ural Analytical Association in 2020 in Yekaterinburg. Individual reflection of deep structures and archetypes in the consciousness of K.G. Jung served as a springboard for Jungians and analytical psychologists. But we must grab the ledge of new knowledge and understanding of the human soul ourselves. As the idea itself sounds: If the archetypes of the collective unconscious do not belong to us personally and if archetypal images and energies can influence us, then there is an individual reflection of the archetypes for us. Individual reflection - is a term I made up. Does this mean that man projects his consciousness and personal unconscious onto collective archetypes? Such an idea may exist. But the limitation of this idea, this mental process, is age. From about five years until death. In other words, by the age of seven, consciousness and self-awareness finally mature. By the age of seven, the personal unconscious is filled with social content, repressed material and complexes. This idea can lead us to believe that from the moment the child’s nervous system develops, still in the womb, the process of internal transference and direct reflection of archetypal structures already begins. By internal transfer I mean the projection of subjective internal content onto archetypal structures, and the subsequent perception of the influence of these archetypal structures. But the problem is the following, namely, consciousness and Ego as such do not yet exist and the personal unconscious is filled with biological instincts that we inherited from animals ancestors In other words, our unconscious is still poor in images and symbols. The question arises: “What is the center of conscious and unconscious structures and processes in a person during infancy and early childhood?” Here we come to the conclusion that there is a certain superstructure. A complete complex of the psyche that does not belong to the child, but it is very close in mental content. The child begins to perceive this superstructure by gradually mastering all the senses on an unconscious level. This superstructure is the primary self, according to Fordham. The primary self for a child who has nothing in terms of mental development. In other words, the primary self is the entire system of the psychic parent. At this moment, the child encounters the parental complex. The parental complex, in turn, has the function of additional side wheels on a small bicycle. The child holds on to them so as not to fall (not fall), while he develops his own control skills. Since we can talk about the a priori existence of archetypes, the child’s primary self carries out an internal transfer and perceives the archetypal material that arose under the psychic influence of the primary self. In other words, the universal archetype of the Self was reflected for the child by the content that corresponds to the primary self or parental complex. During this period, the child uses the parental complex as the center of his psyche to survive. Gradually, the emerging and strengthening consciousness and Ego begin to take on the function of the center. The primary self is being repressed.