Cardinal directions — north, south, east, and west as structuring axes of cosmological space — appear throughout the depth-psychology corpus not as mere geographical notations but as a primary symbolic grammar by which diverse traditions organize sacred space, psychic wholeness, and temporal cycles. The corpus reveals two broad streams of treatment. In the Chinese divinatory tradition, represented by Huang, Wilhelm, and Wang Bi, the four cardinal directions are inseparable from the eight primary trigrams and their yin-yang assignments, such that Heaven, Earth, Fire, and Water literally constitute directional orientation within the cosmos. In the phenomenological and mythological streams — Eliade, Campbell, Abram, and Jodorowsky — cardinal directions function as the projective axes of the cosmological center, the axis mundi’s four radiations that transform undifferentiated space into inhabitable world. Jung and his interpreters in the corpus connect the fourfold directionality to the quaternary model of psychic completeness: the four functions, the mandala’s four cardinal points, and the silver bowl with nuts at four cardinal positions all encode the Self’s structural demand for wholeness. A productive tension runs through the corpus between traditions that assign fixed elemental and deity-qualities to each direction (Navajo, Aztec, Tibetan, Tarot) and analytical psychology’s more abstract claim that the quaternity itself — regardless of which quality is assigned to which pole — is the operative symbol of totality.