The apophatic tradition — the via negativa, or theology of negation — occupies a surprisingly central position in the depth-psychology corpus, appearing not as a marginal mystical curiosity but as a structural necessity whenever thinkers confront the limits of language before the ground of Being. McGilchrist treats the apophatic path as a cross-cultural epistemological resource, spanning Buddhism, Hinduism, Judaism, Islam, and Christianity across two millennia, arguing that it is neither defensive gesture nor desperate retreat but rather the most honest intellectual response to what exceeds conceptual capture. Louth, reading through Lossky and Dionysios the Areopagite, presents the apophatic as asymmetrically prior to the kataphatic: negative theology does not merely correct affirmation but undergirds it, since the deepest truth is that God remains ineffable even in union. The Philokalic tradition, represented by Palamas and the hesychast masters, negotiates apophasis with extreme care, distinguishing its legitimate ‘pre-eminence’ mode from an illegitimate ‘deficiency’ mode that would deny uncreated essence altogether. Armstrong locates apophatic restraint as the corrective to dogmatic overreach. Across these voices, two tensions persist: whether apophasis is a path or a destination, and whether the ineffable exceeds language because it transcends or because it is simply unknown.