Neumann is describing a genuine psychological event — the loosening of identification with the ego, the felt sense that something in you exceeds what will die. That experience is real. It arrives with the texture of relief, even of certainty. The question the passage quietly opens is whether calling it the "supreme goal" settles something or forecloses it.

The formula "I and the Father are one" is doing enormous work here, and not only theological work. It promises that the sting of transience — the thing that makes the ego's position unbearable — can be dissolved by a large enough identification. Individuation, on this reading, is a project of outgrowing mortality through participation in the Self. The hero myth delivers a man back to his divine origin; suffering ends in recognition. That structure is coherent, internally beautiful, and — worth noticing — it has been the dominant grammar of Western interiority since at least the Neoplatonists.

What the passage doesn't linger with is what the soul is doing in the interval before that resolution arrives, and whether the resolution, when it arrives, is an ending or another beginning of the same motion. The self that contains the ego still contains the wound that set the hero walking. Transcendence of the ego is not, on the evidence of anyone who has experienced it, transcendence of suffering — only transcendence of the belief that suffering is the last word.