Within the depth-psychology corpus, ‘Second Coming’ functions less as a doctrinal article of faith than as a living symbol of psychic transformation at the threshold of a new aeon. The term enters the literature most forcefully through Yeats’s poem of the same name, which Edward Edinger reads as a prophetic diagnosis of the collective psyche: the dissolution of the mandala, the flight of the falcon-ego from its governing center, and the compensatory eruption of archaic, pre-Christian energies from the unconscious. For Edinger, Yeats’s ‘rough beast’ is not merely poetic fancy but symptomatology — the archetypal announcement of a metamorphosis of the God-image that Jung himself associated with the present kairos. Jung’s own treatment, particularly in Answer to Job and Aion, situates the Second Coming within an eschatological drama of the Self: the apocalyptic Christ of Revelation and the new-born man-child represent successive, partially contradictory figures of wholeness whose tension Jung refuses to dissolve too easily. Abrams, approaching from literary history rather than analytical psychology, traces how Romantic literature secularized and internalized the apocalyptic schema — the Second Coming becoming a trope for revolutionary self-transformation. The theological sources (Thielman, Bulgakov) supply the doctrinal scaffolding — Parousia, eschatological judgment, the consummation of creation — against which the depth-psychological reinterpretation acquires its critical edge. The central tension in the corpus is between literal-eschatological expectation and the psychological reading of the Second Coming as an inward event of archetypal magnitude.