The pairs of opposites constitute one of the most architecturally central concepts in the depth-psychological corpus, functioning simultaneously as cosmological principle, energic postulate, and clinical diagnostic. Its locus classicus is Jung’s Septem Sermones ad Mortuos, where the Pleroma’s qualities are enumerated as irreducible dyads — light and dark, good and evil, time and space — that cancel one another in the undifferentiated ground yet become operative, even tyrannical, once differentiated within the creaturely psyche. This ontological framing is developed across Jung’s mature writings into an energic theory: libido requires the tension of opposites for its very movement, and civilizational dissociation is understood as the progressive widening of the polar gap, purchasing psychic power at the cost of one-sidedness. The Gnostic tradition, as Hoeller demonstrates, supplies the syzygy as a parallel structure. Edinger, reading both alchemy and the Sermons, situates the pairs within the separatio process foundational to individuation. Campbell and the Tantric traditions extend the theme cosmogonically — the drop striking the field of time breaks into opposites, while the mystic’s aim is the transcendence of that very field. McGilchrist, approaching from neuroscience and philosophy, argues for the generative, not merely reconciliatory, power of opposing forces. The central tension across the corpus is whether the opposites are to be synthesized, transcended, held in creative tension, or accepted as the constitutive structure of psychic existence itself.