The body-mind relation stands as one of the most contested and generative axes in the depth-psychology corpus, traversing neuroscience, phenomenology, somatic therapy, Buddhist psychology, Hindu cosmology, and Western philosophy. Damasio mounts the most sustained neurobiological argument, insisting that mind arises from organism-wide brain-body circuits rather than from an isolated cortex—his work constitutes a direct refutation of Cartesian dualism and positions the body as constitutive, not merely supportive, of mind. Craig extends this through interoception, demonstrating that the autonomous functions of the body generate the very dualistic intuitions children inherit, even as the underlying neurophysiology subverts them. Brazier and the Zen tradition dissolve the boundary altogether, treating body-mind as a functional unity in which bodily posture and gesture are direct expressions of, and influences upon, mental state. The Hindu-Vedantic sources (Easwaran, the Upanishads, Bhagavad Gita commentary) articulate a layered cosmology of gross and subtle bodies, each interpenetrating and mutually conditioning the other, with emotional and mental states producing measurable physiological effects. Somatic trauma theorists—Levine, Fogel, Ogden—translate this unity into clinical method, arguing that healing requires bodily engagement precisely because trauma is encoded below verbal cognition. Hillman introduces a further distinction between flesh and body-as-fantasy, insisting that psychosomatic symptoms arise when imagination exceeds the flesh. The persistent tension in the corpus is between integration and irreducible duality: most contemporary voices reject Cartesian separation yet grapple with the residual experiential sense that body and mind are distinct.