The stability of the ego, i.e., its ability to stand firm against the disintegrative tendencies of the unconscious and the world, is developed very early, as is also the trend toward extension of consciousness, which is likewise an important prerequisite for self-formation.

As I read through the manuscript of this book it became clear to me how great are the disadvantages of pioneer work: one stumbles through unknown regions; one is led astray by analogies, forever losing the Ariadne thread; one is overwhelmed by new impressions and new possibilities, and the worst disadvantage of all is that the pioneer only knows

Ernst Cassirer 1 has shown how, in all peoples and in all religions, creation appears as the creation of light. Thus the coming of consciousness, manifesting itself as light in contrast to the darkness of the unconscious, is the real “object” of creation mythology. Cassirer has likewise shown that in the different stages of mythological

It is the task of this book to show that a series of archetypes is a main constituent of mythology, that they stand in an organic relation to one another, and that their stadial 3 succession determines the growth of consciousness. In the course of its ontogenetic development, the individual ego consciousness has to pass through the same archetypal

When the universal principle of opposites no longer predominates, and devouring or being devoured by the world has ceased to be of prime importance, the uroboros symbol will reappear as the mandala in the psychology of the adult. The goal of life now is to make oneself independent of the world, to detach oneself from it and stand by oneself.

The uroboros appears as the round “container,” i.e., the maternal womb, but also as the union of masculine and feminine opposites, the World Parents joined in perpetual cohabitation. Although it seems quite natural that the original question should be connected with the problem of the World Parents, we must realize at once that we are dealing with

The perfection of that which rests in itself in no way contradicts the perfection of that which circles in itself. Although absolute rest is something static and eternal, unchanging and therefore without history, it is at the same time the place of origin and the germ cell of creativity. Living the cycle of its own life, it is the circular snake,

Detachment from the uroboros, entry into the world, and the encounter with the universal principle of opposites are the essential tasks of human and individual development. The process of coming to terms with the objects of the outer and inner worlds, of adapting to the collective life of mankind both within and without, governs with varying

The materialization of psychic contents, by which contents that we would call “psychic”–like life, immortality, and death—take on material form in myth and ritual and appear as water, bread, fruit, etc., is a characteristic of the primitive mind. Inside is projected outside, as we say.