The soul-spirit distinction stands as one of the generative fault lines running through depth psychology, and no figure has pressed it more systematically than James Hillman. Tracing the problem to the Council of Constantinople (869 CE), Hillman argues that Western anthropology collapsed a tripartite cosmos — spirit, soul, body — into a dualism of mind and matter, thereby dispossessing soul of its own ontological territory. What soul loses in that collapse is precisely what depth psychology labors to recover: the intermediate realm of imagination, passion, fantasy, and reflection that is neither the abstraction of spirit nor the literalism of matter. Spirit, in Hillman’s phenomenology, is characterized by height, transcendence, unity, purity, and the drive upward — ‘peaks’; soul moves in depth, multiplicity, pathology, relatedness, and the labyrinthine — ‘vales.’ The distinction is not merely poetic: it underwrites the entire practical difference between spiritual discipline and psychotherapy, between the puer’s ascent and the anima’s descent. When soul and spirit are conflated — as Hillman argues they are in Maslow’s peak-experience psychology or in split-off spiritualities — psychology loses its proper subject. Moore extends the concern into cultural therapy. The distinction also has classical and alchemical resonance: von Franz, Jung’s translators, and the Neoplatonists each register the difficulty of separating anima, pneuma, and psyche with any finality. The term thus names both a conceptual boundary and a recurring site of theoretical crisis.