Within the depth-psychology corpus, the Bomb — most frequently the nuclear or atomic bomb — functions not merely as a historical or political datum but as a charged psychological and archetypal symbol of the first order. Jung himself, writing with evident urgency in his Letters, situated the bomb at the threshold of civilizational self-destruction, linking it to chiliastic expectations, the aeon of Pisces, and the catastrophic potential of unconscious mass psychology. For Hillman, the bomb demands a specifically imaginal response: held as image rather than as military instrument or apocalyptic literalism, it becomes the supreme ‘god-term’ of modernity — omnipotent, requiring imaginative propitiation, and constituting nothing less than a challenge to transubstantiate literal destructive power into imago dei. Giegerich, whose work is cited by both Hillman and the Archetypal Psychology bibliography, extended this inquiry into the bomb’s imaginal prehistory and its entanglement with the fate of God. Hillman further reads the bomb historically through the paradox of American anti-war violence — a bomb to end bombs — while von Franz and Stein index it more soberly as a marker of the archetype’s transgressive reach into the non-psychic. Woodman deploys ‘time bomb’ as a clinical metaphor for intergenerational maternal wounding. Together these positions reveal a field in which the bomb concentrates debates about imagination, apocalypse, the god-image, shadow projection, and the fate of Western consciousness.