Anthropomorphosis — the process by which divine, spiritual, or cosmic powers assume human form — occupies a charged and contested position across the depth-psychology corpus. Henry Corbin provides the term’s most technically precise deployment, distinguishing it rigorously from mere anthropomorphism: for Corbin, working through Ibn ʿArabī and Ismailian theosophy, anthropomorphosis is not a naïve projection of human predicates onto the Godhead but a genuine ontological event occurring at the level of the Angel and the imaginal world (ʿālam al-mithāl), between the purely spiritual and the merely sensory. This places it beyond both literalism and allegorism. Edward Edinger, drawing on Jung’s Answer to Job, approaches related terrain through the motif of God’s becoming man — what he reads as the humanization of the unconscious, a ‘world-shaking transformation’ in which the collective unconscious, itself inhuman (animal, inorganic, or divine), undergoes progressive incarnation into human consciousness. Von Franz and Jung both attend to the fluid interchangeability of animal and human form in archaic narrative — figures that are simultaneously human and animal — as evidence for a stratum of psyche that precedes the hard modern boundary between species. Hillman adds that personifying, the soul’s native tendency to give form to forces as persons, was systematically suppressed by Enlightenment epistemology; where Corbin sees anthropomorphosis as a theophanic event, Hillman reclaims personifying as a psychological necessity. Together these voices frame anthropomorphosis not as intellectual error but as a structuring movement of the imaginal life.