Across the depth-psychology corpus, ‘Afterlife’ functions not as a settled theological datum but as a contested psychological and mythological category that reveals how cultures, ancient and modern, manage the unbearable fact of death. The foundational treatments emerge from classical scholarship: Rohde’s monumental Psyche traces the Greek trajectory from Homeric shadow-existence through Orphic and Platonic promises of immortality, while Burkert maps the cultic machinery—libations, enagismata, Bacchic mysteries—that underwrites hope for blessed continuation. Dodds, characteristically skeptical, reads afterlife imagery through the lens of irrational anxiety rather than reasoned theology. Bremmer provides the structural anthropological frame, situating Greek underworld conceptions within rites of passage that negotiate social incorporation of the dead. Vernant and Nagy attend to the moral differentiation of post-mortem fates—daemons of gold and silver, the aphthitos glory of heroes—as cosmological arguments in mythic form. Edinger introduces the distinctly Jungian move: the afterlife as projection of the ego’s encounter with the Self, the Last Judgment as an intrapsychic drama postponed and displaced onto eschatological time. Simondon, approaching from philosophical individuation theory, dissolves the personal versus impersonal afterlife quarrel into the question of transindividual reality. The Evans-Wentz Tibetan Book of the Dead supplies a comparative axis in which post-mortem experience reproduces habitual waking-life psychic patterns. Running through all treatments is the tension between survival as psychological fact, as cultural construct, and as symbol of inner transformation.