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i.e.
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The Hero With a Thousand Faces
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In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called "the archetypal images."
p. 12.9 *

i.e. = that is to say or in other words
As Gilbert Murray has pointed out in his preface to Ingram Bywater's translation of the Poetics of Aristotle, tragic katharsis (i.e., the "purification" or "purgation" of the emotions of the spectator of tragedy through his experience of pity and terror) corresponds to an earlier ritual katharsis ("a purification of the community from the taints and poisons of the past year, the old contagion of sin and death"), which was the function of the festival and mystery play of the dismembered bull-god, Dionysos.†
p. 19.7

i.e. = that is to say; or in other words
The tree of life, i.e., the universe itself, grows from this point.†
p. 32.6
He donned a hat that was on the one side red but on the other white, green before and black behind [these being the colors of the four World Directions: i.e., Edshu was a personification of the Center, the axis mundi, or the World Navel]; so that when the two friendly farmers had gone home to their village and the one had said to the other, "Did you see that old fellow go by today in the white hat?" the other replied, "Why, the hat was red."†
p. 37.1
No saint was he, but a sportsman unprepared for the revelation of the form that must be beheld without the normal human (i.e., infantile) over— and undertones of desire, surprise, and fear.†
p. 97.4
What is understood is that time and eternity are two aspects of the same experience-whole, two planes of the same nondual ineffable; i.e., the jewel of eternity is in the lotus of birth and death: om mani padme hum.†
p. 130.6
The flowing shows that the old men have the source of life and nourishment within themselves;mi i.e., that they and the inexhaustible world fountain are the same.†
p. 133.3
The understanding of the final—and critical—implications of the world-redemptive words and symbols of the tradition of Christendom has been so disarranged, during the tumultuous centuries that have elapsed since St. Augustine's declaration of the holy war of the Civitas Dei against the Civitas Diaboli, that the modern thinker wishing to know the meaning of a world religion (i.e., of a doctrine of universal love) must turn his mind to the other great (and much older) universal communion: that of the Buddha, where the primary word still is peace—peace to all beings.†
p. 136.2
The verb nirva (Sanskrit) is, literally, 'to blow out,' not transitively, but as a fire ceases to draw.... Deprived of fuel, the fire of life is 'pacified,' i.e., quenched, when the mind has been curbed, one attains to the 'peace of Nirvana, 'despiration in God:— It is by ceasing to feed our fires that the peace is, reached, of which it is well said in another tradition that 'it passeth understanding'†
p. 139.2
She brandishes the sword of death, i.e., spiritual discipline.†
p. 146.3
And the Christian reading of the meaning also is the same: Et Verbum caro factum est,* i.e., "The Jewel is in the Lotus": Om mani padme hum.†
p. 147.5
The infant reacts with a temper tantrum and the fantasy that goes with the temper tantrum is to tear everything out of the mother's body.... The child then fears retaliation for these impulses, i.e., that everything will be scooped out of its own inside.†
p. 149.5
What the hero seeks through his intercourse with them is therefore not finally themselves, but their grace, i.e., the power of their sustaining substance.†
p. 155.5
Simeon's teachings were supposed to have been drawn from the hnknzah nistarah or hidden wisdom of Moses, i.e., a body of esoteric lore first studied by Moses in Egypt, the land of his birth, then pondered by him during his forty years in the wilderness (where he received special instruction from an angel), and finally incorporated cryptically in the first four books of the Pentateuch, from which it can be extracted by a proper understanding and manipulation of the mystical number-values of the Hebrew alphabet.†
p. 230.4
A broad distinction can be made between the mythologies of the truly primitive (fishing, hunting, root-digging, and berry-picking) peoples and those of the civilizations that came into being following the development of the arts of agriculture, dairying, and herding, c.6000 B.C.Most of what we call primitive, however, is actually colonial, i.e., diffused from some high culture center and adapted to the needs of a simpler society.†
p. 248.4
* Tathagata: "arrived at or being in (gata) such a state or condition (tathei)": i.e., an Enlightened One, a Buddha.†
p. 311.9

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(1) (i.e.)
that is to say; or in other words
(2) (meaning too rare to warrant focus)
Much less commonly, i.e. can refer to someone's initials.

i.e. in The Hero With a Thousand Faces (Auto-generated)

i.e.
in
The Hero With a Thousand Faces
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