Edgar Berman quotes Schweitzer as having said in 1960, "No society can go from the primeval directly to an industrial state without losing the leavening that time and an agricultural period allow."
Matter is symbolised by a square to indicate that the structure of matter is not chaotic...The symbol for energy indicates...the primeval [first age] action of our planet, the throwing-up of volcano cones...The symbol for human evaluation...suggests a cone standing on its point, a position which in physics is termed labile [likely to fall, unstable]....All words relating to things and actions refer to something real, which exists outside of our brain.
These sparks would go on to create the Sun, Moon, and stars, and the drops would form the primeval being Ymir.
In the first book, an account is given of the creation of the world from the primeval deep, and the birth of the gods of light.
In the Polynesian mythology of Tonga, Limu is the primeval Tongan god of creation, whose union with the goddess Kele produced the goddess Touiafutuna, from whom all creation descends.
He shakes off (the evil effects of) Kali through the mere uttering of the name of Lord Narayana, who is the primeval Purusha.
Instead they were meant to touch the observer deep in the subconscious mind, evoking a sense of the primeval and tapping the collective sense of an archetypal visual language.
Although the European and Indo-Iranian versions differ on this matter, Lincoln argues the primeval cow was most likely sacrificed in the original myth, giving birth to the other animals and vegetables, since the pastoral way of life of Proto-Indo-Iranian speakers was closer to that of Proto-Indo-European speakers according to the Kurgan hypothesis.
Some scholars have proposed that the primeval being Yemo was depicted as a two-folded hermaphrodite rather than a twin brother of Manu, both forming indeed a pair of complementary beings entwined together.