Within the depth-psychology corpus, ‘Beloved’ operates across two intersecting registers: the mystical-theological and the psychodynamic. In the Sufi tradition as transmitted by Corbin and Vaughan-Lee, the Beloved names the Divine as the transcendent object of the soul’s longing — yet, crucially, the Beloved is never simply other. Ibn ‘Arabi’s theosophy, as Corbin meticulously expounds, holds that God is simultaneously Lover and Beloved, Worshiper and Worshiped, collapsing the dyad into what Corbin terms a unio sympathetica: the goal of love is the mutual constitution of selves, not the annihilation of one by the other. This is decisively distinguished from Western philosophical monism. Vaughan-Lee extends the formulation into Jungian territory, reading the Beloved as the Higher Self in whose pure mirror the Divine knows Itself — a cosmological function demanding the lover’s radical self-emptying. Carson and Moore bring the term into erotic and psychological analysis, foregrounding jealousy, projection, and imagination as constitutive dynamics of the lover-beloved relation. Plato furnishes the classical antecedent through eros as structured desire. The term thus spans cosmological bi-unity, mystical annihilation, anima projection, and the phenomenology of erotic longing — a conceptual node at which theology, Jungian psychology, and phenomenology of love converge.