a further attempt at saying something meaningful

Feuerbach points out that our speech about God is really about ourselves. Theology is hard pressed to get around this observation. If that startles you, dear reader (or deer reader), consider this: even if you don't recognize this state of affairs as applying to you, certainly you've seen it in others (and they in you by the way). Zizek points out that, even as we are not able to exit our own subjectivity about God, so also we cannot really speak about others, without merely talking about ourselves. And here's the corker, Lacan would aver that we cannot even talk about ourselves. I point out all this to say that we can and must speak of God ourselves and others. We must be careful with our speech though: not taking it for granted; not assuming universality; and understanding ours and other's frustration at communication.

Jung, at the same time he is saying that God is a projection of ourselves, is careful to say we must avoid the "nothing but" - to write off concepts as "nothing but" - because even though things are subjective and interior objects, they are nonetheless real. What you believe about God or yourself or your friends or country originate in and struggle with internal states peculiar to you (for instance, you cannot Know my grief, I can only display it to you, and the same from you to me).; it is all marvelously real. 

Human beings and human cultures exist in symbolic worlds. Our bodies are colonies of bacteria, various organisms, cells that have evolved together symbiotically; our consciousness is not just in our brain but extensive throughout our bodies - though we fall into the illusion that our thoughts are just in our brains. Each of us, in our thoughts, is a nomad in place. We cannot explain consciousness nor our singularity in the vastness of space. We might imagine alien cultures as superior or friendly or threatening - but in reality they are probably as bad off as we are. We recognize our consciousness even as we see organisms similar to ourselves and we assume that they must be conscious too. If an organism or object doesn't move or signal in some way an intention, we might assume it is not conscious at all - even a flower, with all its beauty, if it were conscious could not signal it to us.