Actaeon — the Boeotian huntsman who, having inadvertently witnessed Artemis bathing, was transformed into a stag and torn apart by his own hounds — occupies a surprisingly rich and contested position in the depth-psychological corpus. The myth is invoked across at least four distinct registers. In the Jungian developmental tradition (Neumann, Campbell), Actaeon figures as the archetypal youth who, through unguarded contact with the inviolable feminine, is overwhelmed by the Great Mother’s retributive power: his dismemberment stands in series with Attis, Narcissus, and Hippolytus as emblems of ego-dissolution before the devouring goddess. Campbell reads the encounter as a drama of blocked desire and the solar turning-point, while Neumann places it squarely within the son-lover cycle of the daughters of Cadmus. In alchemical hermeneutics (Abraham, Edinger), the myth is read as a figure for the opus itself: the beholder of Diana naked witnesses the albedo, the Perfect White Stone, and the hunter’s metamorphosis codes the alchemical transmutation. Giegerich, most originally, recasts the myth in a rigorous dialectical register, arguing that Actaeon is nothing less than the myth of the Notion — of Truth itself — and thereby of true psychology. Tragic and anthropological readings (Padel, Burkert, Kerényi) supply the mythological substrate. The term thus concentrates questions of sacred transgression, masculine vulnerability, visionary knowledge, and psychological transformation.