Neumann is not cataloguing opposites for the sake of symmetry. He is pointing at something the psyche knows before it knows anything else: that the first environment was not safe, and it was not dangerous — it was both, inseparably, and the soul learned to want what could destroy it. Every attribute in that list belongs to the same image because they were always one image, felt before the ego was strong enough to sort them into columns.

What the passage presses on is the logic underneath desire itself — the one that says: if I am held enough, received enough, returned to enough, I will not have to suffer. The Great Mother is the oldest face of that logic, which is why she appears as virgin and harlot in the same breath, as wisdom and madness in the same gesture. The soul is not confused about her. The soul is entirely accurate. She *is* all of those things, and the wanting of her continues precisely because no actual encounter ever resolves the tension she embodies.

The uroboros does not promise resolution. It promises enclosure — which is why Neumann insists the developmental task is not to love the Mother better, but to separate from her, painfully, into a world where the opposites stay split long enough for consciousness to move.