Bearing and releasing belong to the positive side of the elementary character; their typical symbol is the vegetation symbol, in which the plant bursts out of the dark womb of the earth and sees "the light of the world." This release from the darkness to the light characterizes the way of life and also the way of consciousness. Both ways lead always and essentially from darkness to light. This is one of the reasons for the archetypal connection between growth symbolism and consciousness-while earth, night, darkness, and unconscious belong together, in opposition to light and consciousness. In so far as the Feminine releases what is contained in it to life and light, it is the Great and Good Mother of all life. On the other hand, the Great Mother in her function of fixation and not releasing what aspires toward independence and freedom is dangerous. This situation constellates essential phases in the history of consciousness and its conflict with the Archetypal Feminine. To this context belongs a symbol that plays an important role in myth and fairy tale, namely, captivity. This term indicates that the individual who is no longer in the original and natural situation of childlike containment experiences the attitude of the Feminine as restricting and hostile. Moreover, the function of ensnaring implies an aggressive tendency, which, like the symbolism of captivity, belongs to the witch character of the negative mother. Net and noose, spider, and the octopus with its ensnaring arms are here the appropriate symbols.
— Erich Neumann
Neumann maps the elementary character of the Feminine as a single movement — bearing toward light, releasing toward light — and the symbol he reaches for is vegetation, the plant breaking from the dark womb. But the same womb that bears also holds, and when holding becomes fixation, the same matrix that nourished becomes the net. What he names "captivity" is not a failure of the mother but a disclosure of what was always latent in containment: that the thing contained experiences the container differently once it has developed an aspiration toward independence.
The shift in experience is the crux. The child in natural containment does not feel held — it simply is held, and the holding registers as warmth or safety. It is only when something in the psyche has developed far enough to want its own light that the maternal embrace becomes the snare, the spider, the octopus. The negative mother does not change; the individual's position relative to her changes. This means the witch-character is partly a function of psychological development itself — it is what the containing principle looks like from the perspective of an emerging consciousness that has not yet broken free. Neumann is not condemning the Feminine. He is describing what every aspiration toward independence must pass through, which is the moment when the source of one's own life begins to feel like the obstacle to living it.
Erich Neumann·The Great Mother: An Analysis of the Archetype·1955