The term ‘Eternal Return’ occupies a remarkable convergence point within the depth-psychology corpus, drawing together phenomenology of religion, Nietzschean philosophy, archetypal psychology, and comparative mythology. Mircea Eliade provides the conceptual foundation most thoroughly exploited by this library: in both ‘The Myth of the Eternal Return’ and ‘The Sacred and the Profane,’ he argues that archaic religious consciousness annuls profane, irreversible time through cyclical repetition of paradigmatic, divine acts — a pattern expressed in New Year ceremonies, cosmogonic reenactments, and ritual calendars across cultures. The myth thus encodes what Eliade identifies as an ‘ontology uncontaminated by time and becoming.’ Nietzsche’s version, articulated through Zarathustra, transforms the cosmological into the existential: eternal recurrence becomes a confrontation with fate demanding amor fati, the radical affirmation of one’s entire life repeated infinitely. James Hillman re-appropriates the myth in a psycho-phenomenological register, reading the aged psyche’s yearning return to youth and early beauty as a lived expression of the same archaic longing. Ann Belford Ulanov draws a provocative structural parallel between Eliade’s myth and chaos-theoretical iteration, suggesting deep isomorphism between sacred repetition and mathematical feedback loops. Sri Aurobindo treats eternal recurrence as metaphysical evidence for the reality of the Many alongside the One. The central tension throughout the corpus is between the archaic abolition of history — the refusal of linear time — and the modern, specifically Nietzschean, attempt to redeem historical existence by willing its infinite repetition.