In the Rig-Veda the world is hewn from a tree by the cosmic architect, Tvashtri ~Carl Jung, CW 5, Para 515

The father of the many-faced Hermes, Hephaestus, was a cunning technician and sculptor `Carl Jung, CW 5, Para 515

In fairy tales, the hero’s father is, more modestly, the traditional woodcutter ~Carl Jung, CW 5 ¶ 515

In the Rig-Veda the world is hewn from a tree by the cosmic architect, Tvashtri ~Carl Jung, CW 5, Para 515

To say that Hiawatha’s father-in-law was an arrowsmith means, therefore, that the mythological attribute otherwise characteristic of the hero’s father has been transferred to the father-in-law. This corresponds to the psychological fact that the anima always stands in the relationship of a daughter to the wise old man. Nor is it uncommon to find the father-in-law so much emphasized that he replaces the real father ~Carl Jung, CW 5, Para 515

Finally, father-attributes may occasionally fall to the son himself, i.e., when it has become apparent that he is of one nature with the father. The hero symbolizes a man’s unconscious Self, and this manifests itself empirically as the sum total of all archetypes and therefore includes the archetype of the father and of the wise old man. To that extent the hero is his own father and his own begetter. ~Carl Jung, CW 5, Para 516

This combination of motifs can be found in the legend of Mani. He performs his great deeds as a religious teacher, then goes into hiding for years in a cave, dies, and is skinned, stuffed, and hung up. Besides that, he is an artist and has a crippled foot. There is a similar combination of motifs in Wieland the Smith ~Carl Jung, CW 5. Para 516

The hero himself appears as a being of more than human stature. He is distinguished from the very beginning by his godlike characteristics ~Carl Jung, CW 5, Para 612

Since he [The Hero] is psychologically an archetype of the Self, his divinity only confirms that the Self is numinous, a sort of god, or having some share in the divine nature ~Carl Jung, CW5, Para 612

Heroes are usually wanderers, and wandering is a symbol of longing, of the restless urge which never finds its object, of nostalgia for the lost mother. The sun comparison can easily be taken in this sense: the heroes are like the wandering sun, from which it is concluded that the myth of the hero is a solar myth ~Carl Jung, CW 5, Para 299

The hero is a hero just because he sees resistance to the forbidden goal in all life’s difficulties and yet fights that resistance with the whole-hearted yearning that strives towards the treasure hard to attain, and perhaps unattainablea yearning that paralyses and kills the ordinary man. ~Carl Jung, CW 5, Para 510

The hero is an extraordinary being who is inhabited by a daemon, and it is this that makes him a hero. That is why the mythological statements about heroes are so typical and so impersonal ~Carl Jung, CW 5, Para 536

The treasure which the hero fetches from the dark cavern is life: it is himself, new-born from the dark maternal cave of the unconscious where he was stranded by the introversion or regression of libido. Hence the Hindu fire-bringer is called Matarisvan, he who swells in the mother. The hero who clings to the mother is the dragon, and when the hero is reborn from the mother he becomes the conqueror of the dragon. ~Carl Jung, CW 5. Para 580

Taken purely as a psychologem the hero represents the positive, favourable action of the unconscious, while the dragon is its negative and unfavourable actionnot birth, but a devouring; not a beneficial and constructive deed, but greedy retention and destruction. ~Carl Jung, CW 5, Para 580

The hero who sets himself the task of renewing the world and conquering death personifies the world-creating power which, brooding on itself in introversion, coiled round its own egg like a snake, threatens life with its poisonous bite, so that the living may die and be born again from the darkness ~Carl Jung, CW 5, Para 592

The hero is himself the snake, himself the sacrificer and the sacrificed, which is why Christ rightly compares himself with the healing Moses-serpent and why the saviour of the Christian Ophites was a serpent, too. It is both Agathodaimon and Cacodaimon. In German legend we are told that the heroes have snake’s eyes ~Carl Jung, CW 5, Para 593

He [The Hero] is the one who has the great longing for an understanding soul-mate ~Carl Jung, CW 5, Para 465

He [The Hero] is the seeker who survives the adventures which the conscious personality studiously avoids. ~Carl Jung, CW 5, Para 465

He [The Hero] it is who, with a magnificent gesture, offers his breast to the slings and arrows of a hostile world, and displays the courage which is so sadly lacking to the conscious mind. ~Carl Jung, CW 5, Para 465

He [The Hero] is the measure against which the man who comes in contact with such a women is compared with, being relentlessly set up as the ideal who receives direct punishment from her should he ever be otherwise. `Carl Jung, CW 5, Para 465

The animus, a typical “son”-hero, true to his ancient prototype, is seeking the mother. This youthful hero is always the son-lover of the mother-goddess and is doomed to an early death ~Carl Jung, CW 5, Para 466

The libido that will not flow into life at the right time regresses to the mythical world of the archetypes, where it activates images which, since the remotest times, have expressed the non-human life of the gods, whether of the upper world or the lower ~Carl Jung, CW 5, Para 466

He [The Animus] is therefore sure of his success and cuts out all possible rivals. He wins the soul of the dreamer, not in order to lead her back to normal life, but to her spiritual destiny. ~Carl Jung, CW 5, Para 468

For he is a bridegroom of death, one of the son-lovers who die young because they have no life of their own but are only fast-fading flowers on the maternal tree. Their meaning and their vitality begin and end in the mother-goddess. ~Carl Jung, CW 5, Para 468

The answer to this question is that the hero is not born like an ordinary mortal because his birth is a rebirth from the mother-wife. That is why the hero so often has two mothers. ~Carl Jung, CW 5, Para 494

One would think it possible for a hero to be born in the normal manner, and then gradually to grow out of his humble and homely surroundings, perhaps with a great effort and in face of many dangers. ~Carl Jung, CW 5, Para 493.

As a general rule, however, the story of his origins is miraculous. The singular circumstances of his procreation and birth are part and parcel of the hero-myth. What is the reason for these beliefs? ~Carl Jung, CW 5, Para 493

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