Dismemberment ritual occupies a pivotal position across the depth-psychology corpus, functioning simultaneously as anthropological datum, mythological motif, alchemical symbol, and psychological metaphor for radical transformation. Eliade establishes the ethnographic baseline in his shamanic scholarship: bodily dismemberment, followed by reassembly of organs and bones, constitutes the initiatory core of shamanic vocation across Siberian, Tungus, Buryat, and related traditions. Neumann extends the motif into the Great Mother complex, reading it as a fertility rite in which the sacrificial victim’s scattered fragments are returned to the earth as blood-seed. Hillman, drawing on Dionysian myth and Jungian alchemy, reframes dismemberment as the archetypal mode by which concentrated ego-control is dispersed into pneumatic multiplicity distributed through the body’s complexes. Edinger anchors the motif in alchemical imagery—the Zosimos visions, the Rosarium’s cutting of limbs—treating it as a transformative disintegration preparatory to spiritual refinement. Giegerich, most philosophically exacting, argues that Dionysian dismemberment is not a biographical event but the soul’s logical move from ontological existence to pre-existence, the dissolution of imaginal form itself. A persistent tension runs through the corpus: whether dismemberment is a violent pathology requiring containment, or the necessary price of genuine revelation and transformation.