Coincidentia oppositorum — the coincidence of opposites — occupies a structurally central position in the depth-psychology corpus, functioning simultaneously as a metaphysical principle, a psychological achievement, and a soteriological horizon. The term enters the library chiefly through Jung’s sustained engagement with Nicholas of Cusa, whose bold theological formulation Jung regards as the philosophical anticipation of what alchemy attempted to enact chemically and the psyche must enact individually. In Mysterium Coniunctionis, Jung deploys the phrase to designate the highest moment of the coniunctio: the integration of conscious and unconscious to the point where ‘equal status’ produces ‘redeeming effects,’ without abolishing the polarity that makes the union meaningful. Von Franz extends this reading, treating coincidentia oppositorum as virtually synonymous with the God-image in its psychological aspect. Corbin approaches the term from a different angle entirely: in his reading of Ibn Arabi, coincidentia oppositorum describes the structure of theophanic imagination itself — the Active Imagination that is simultaneously human and divine, one’s own and not one’s own. McGilchrist, the most philosophically rigorous of the contemporary voices, insists that the coincidence of opposites is not a logical collapse into identity but a living, differentiated tension in which the more intimately opposites are united, the more, not the less, they are distinct. Across these traditions the term marks the limit of discursive reason and the threshold of a higher cognitive or spiritual register.