Across the depth-psychology corpus, ‘blind spot’ operates simultaneously as a neurological fact, a psychological metaphor, and an ethical imperative. At the neurological pole, the term designates the retinal scotoma — the point where the optic nerve exits the eye, producing a gap in the visual field that consciousness seamlessly conceals — a gap Jaynes exploits as his paradigm case for how consciousness ‘knits itself over its time gaps and gives the illusion of continuity.’ This perceptual fact then becomes, in the hands of Jung and von Franz, a clinical and moral category: the zone within the analyst’s — or any person’s — psychic field where an unanalyzed complex renders them structurally incapable of seeing what is directly before them. Jung identifies the dream as the organ that touches precisely that blind spot the ego most zealously avoids; von Franz warns that the insufficiently analyzed therapist will inevitably enter the patient’s blind spot in a participation mystique, producing folie à deux rather than cure. Papadopoulos extends the metaphor historically, arguing that Jung himself harbored a blind spot toward Jewish identity shaped by unresolved complexes. Campbell elevates the term to a cosmological register: the hero’s task is to pierce existence ‘through that point’ — the constitutive limitation of bounded consciousness — in order to glimpse the ground of Being. McGilchrist, approaching from hemispheric neuroscience, reframes the blind spot as structural rather than personal: left-hemisphere dominance systematically excludes the peripheral, the relational, and the whole. The tension between these registers — neurological given, analytic failure, heroic threshold — defines the term’s continuing vitality in the literature.