Thank you for the added reference & insight!

Lightness,
A.

You are always welcome here, and I’m grateful for the input you’ve provided from your own blog.
Your insights & connections are remarkable.
Thanks for adding another intricate layer to this topic!

My own personal understanding of the Ouroboros is that is an image of cyclic time, associated with the cycle of the moon and cosmic cycles.

If I may quote something from my own site.

While the world encircling serpent is symbolic of the cosmic space, the Ouroboros is also emblematic of revolving time, comparable to the lunar cycle, which is the basis for the mythological cosmic cycle of time, that, in the Norse myth, will finally complete it’s rotation at Ragnarok, the threshold period between destruction and re-creation. The cosmic threshold of death and life further corresponds with the disappearance and reappearance of the moon, as it wanes and waxes, and is also the point where the circular serpent’s tail (the end) and head (the beginning) meet.

According to Egyptologist Eric Hornung, in ancient Egypt the Ouroboros was known by the name ‘He who hides the hours’ (jmn-wnwt), associating the serpent with the notion of time, and later came to be called ‘tail-in-mouth’ (sd-m-r’). From early on, the Egyptian Ouroboros represented both the existence of space and time encapsulated by the unbounded realm of non-existence 2.. In The Ancient Egyptian Books of the Afterlife, Hornung mentions an Ouroboros serpent called Mehen surrounding both the feet and head of large representation of a God—possibly a fusion of the Gods Re and Osiris— in the second gilded shrine of Tutankhamen. According to Hornung it is the earliest Egyptian depiction of an Ouroboros, and both it and the God symbolize the beginning and end of time 3.. The Gods Re and Osiris are respectively associated with neheh and djet, the twin concepts of Egyptian time. Neheh is frequently regarded as future time, and the cyclic patterns of nature, including the seasons and the rising and setting sun. Djet is similarly conceived as past time and is linear 4.. Professor of Egyptology Jan Assmann, considers neheh as time which ‘comes’, whereas djet is time that ‘remains.’ Having reached perfection through the passing of neheh, djet continually exists in an unmoving state 5.. According Francoise Dunand and Christiane Zivie-Coche, neheh is symbolized in Ptolemaic texts by a falcon within a sun disc, while Djet is represented by an image of a serpent coiled around the corspe of a mummy or Osiris, which is, they write, the “prototype of the ouroboros.” Both concepts of time consist of millions of millions of years that will one day cease to exist, returning the cosmos back to it primordial state 6..

An early representation of the Ouroboros is found on a Chinese pot (Yang-shao culture) dating from 4500 B.C. The body of a snake, or lizard-like creature, with two front legs, is bent around twice in the form of a triangle, with its tail brought up to the tip of the creature’s mouth. It has four curved lines across its neck, like rings, and the body length is halved by a decorative cross-hatch pattern from the base of the neck downwards, while the second half is painted a solid dark colour to the tip of its tail, which, Balaji Mundkur suggests, may represent the revolving symbolism of light/day and dark/night, or the waxing and waning of the moon. Mundkur compares this cyclic motif with a more familiar circular representation of a dragon biting its own tail, found on the base of a Chinese bronze vessel, dating to the late second century B.C (Western Chou period). Arranged along the Ouroboros’ body from the neck to almost the tip of the tail are fourteen decorative semi-circular patterns, that, Mundkur comments, correspond with fourteen days of the bright period of a lunar cycle, while the decreasing size of each of the patterns toward the point where the mouth of the dragon devours its tail, suggest the waning and eventual disappearance (swallowing) of the moon 7. Thor and the Ouroboros

Another interesting use of the Ouroboros concerns the ‘World Soul.’.

I understand where you’re coming from.

Communicating with people about their beliefs (particularly fear based) can be a slippery prospect.

I admire your work because you offer the path to higher ground to your readers.

Thanks for the comment.