Concealment occupies a genuinely ambivalent position across the depth-psychology corpus: it is simultaneously a pathological impediment to self-knowledge, a sacred custodial act, and an ontological feature of truth itself. The tradition refuses any simple verdict. Hillman, reading biography and soul, recognizes that concealments and disguises are not mere deceptions but symptoms of the daimon’s protective opacity — facts that resist reduction to transparency. Moore, drawing on Sufi teaching-story, argues that the soul’s mysteries are not problems to be solved but containers to be preserved: power is generated precisely by guarding, not exposing, what is hidden. Against this custodial strand, Cassian and the ascetic tradition treat concealed thoughts as dangerous lairs that must be ploughed open lest demonic forces exploit the darkness within the heart. Hillman again, in the clinical frame, notes that secrets build relationship — to share a secret is to found an analytic bond — yet medical orthodoxy treats secrecy as pathological residue demanding catharsis. Zhuangzi personifies concealment as ‘Big Concealment,’ a Taoist master of wu-wei. Heidegger, via McGilchrist, elevates hiddenness to an epistemological principle: unconcealment and concealment co-dwell in truth, and the right hemisphere alone can hold that paradox. The Gnostic Philip gospel and alchemical sources add a sacred-esotericism strand — concealment protects numinous knowledge from those constitutionally unable to receive it. Concealment is thus, in this corpus, the hinge between pathology and sanctity.