Within the depth-psychology corpus, Baal figures not as a mere historical curiosity but as a living mythological and psychological type whose resonances extend across comparative religion, analytical psychology, and the history of monotheism. Karen Armstrong’s sustained treatment establishes Baal-Hadad as a Canaanite storm-and-fertility god whose combat mythology—battles with Yam, slaying of the seven-headed Lotan—parallels Babylonian creation epics and illuminates the contested religious environment from which Israelite monotheism laboriously emerged. Baal repeatedly stands at the threshold between the old fertility religion and the new covenantal Yahwism; the Israelites’ persistent reversion to Baal worship, documented through the prophets Hosea and Amos, frames the entire drama of biblical religion as a struggle between chthonic, cyclical fertility consciousness and a historically oriented deity. Erich Neumann reads Baal’s position within the Canaanite pantheon—as son of Dagon, subject to the Great Mother—through the lens of ego-development and the hero’s battle against matriarchal dominance. Jung, for his part, references Baal in Aion within discussions of cosmic combat (the Baal-Leviathan conflict) and in Psychology and Religion as a cognate of Saturn-Ialdabaoth, linking him to the alchemical figure of the chthonic demiurge. Banzhaf’s tarot hermeneutic reads Baal and Yahweh as equal and complementary cosmic principles encoded in temple pillars. The term thus anchors a cluster of perennial concerns: the opposition of fertility and morality, polytheism and monotheism, shadow and ego, Great Mother and solar hero.