“The mountain stands for the goal of the pilgrimage and ascent, hence it often has the psychological meaning of the Self.
The I Ching describes the goal thus: ‘The king introduces him / To the Western Mountain’ (Hexagram 17, “Following”). ‘The mountains are prophets.’ Richard of St. Victor says: ‘Do you wish to see the transfigured Christ? Ascend that mountain and learn to know yourself)’.”
Jung, Archetypes and the Collective Unconscious
As a symbol … my mountain is Viso the Self in transformation and extension of who I am becoming, consciously and subconsciously
Self. The archetype of wholeness and the regulating center of the psyche; a transpersonal power that transcends the ego. It encompasses both the experienceable and the not yet experienced. … It is a transcendental concept, for it presupposes the existence of unconscious factors on empirical grounds and thus characterises an entity that can be described only in part.
The self is not only the centre, but also the whole circumference which embraces both conscious and unconscious; it is the centre of this totality, just as the ego is the centre of consciousness.
The self appears in dreams, myths, and fairytales in the figure of the “supraordinate personality,” such as a king, hero, prophet, saviour, etc., or in the form of a totality symbol, such as the circle, square, quadratura circuli, cross, etc. When it represents a complexio oppositorum, a union of opposites, it can also appear as a united duality, in the form, for instance, of tao as the interplay of yang and yin, or of the hostile brothers, or of the hero and his adversary (arch-enemy, dragon), Faust and Mephistopheles, etc. Empirically, therefore, the self appears as a play of light and shadow, although conceived as a totality and unity in which the opposites are united.
Like any archetype, the essential nature of the self is unknowable, but its manifestations are the content of myth and legend.