Within the depth-psychology and comparative-religion corpus assembled in Seba, ‘eschatological’ functions as a charged field-term marking the intersection of temporal finality, psychological transformation, and cosmic renewal. The literature reveals three broad orientational clusters. First, in biblical-theological treatments—most prominently in Thielman—the term indexes the tension between realized and futurist poles: whether the final Day has already broken into the present through Christ’s ministry or remains deferred, and how that tension disciplines ethical life, resists false teaching, and structures hope. Second, in the phenomenology of religion—particularly in Eliade—eschatological myth participates in the archaic logic of cyclical renewal: catastrophe, conflagration, and apokatastasis function not as termination but as regenerative return, dissolving history into eternal recurrence. Third, in depth-psychological and analytic readings—chiefly Edinger reading Jung on Revelation—eschatological imagery becomes the symbolic grammar of psychic totality, the archetype of world’s-end serving as the collective unconscious’s most dramatic enactment of Self-transformation. A cross-cutting tension runs throughout: whether eschatological categories describe outer events, inner processes, or the irreducible coincidence of both. Ascetic literature (Sinkewicz on Evagrius and Climacus) adds a fourth register, deploying the eschatological as a contemplative motive—memory of judgment shaping present discipline.