Burial occupies a distinctive and multiply-valenced position within the depth-psychology corpus. It is never merely a hygienic or administrative disposal of the dead; rather, it is consistently treated as a threshold act that negotiates the boundary between the living and the dead, the visible and the chthonic, the individual and the community. Rohde’s foundational work establishes burial as the precondition for the soul’s passage: the unburied remain in a liminal, dangerous state, demanding accommodation from the living. Burkert reads burial within a sacrificial logic, arguing that the solemn interment of warriors nearly rivals the battle itself in cultural weight, creating enduring monuments that obligate future generations. Jaynes offers a more radical psycho-historical claim: that the elaborate burial of ancient rulers as if still living reflects the literal continuing presence of their bicameral voices in the ears of their communities. Rank pursues an archetypal arc from tomb to house to temple, reading the burial chamber as the primal creative act through which humanity first articulated a concept of the soul. Von Franz, working within Jungian clinical thought, transforms burial into an interior event — the necessary interment of the shadow figure that releases psychic energy and enables spiritualization. Bremmer situates burial within van Gennep’s rites of passage, emphasising its function of incorporation. Alexiou attends to burial’s embeddedness in communal lamentation ritual. Together, these perspectives reveal burial as simultaneously cosmological architecture, psychic operation, and social grammar.