The Earth Goddess stands at the intersection of archetype, cult history, and cosmological symbolism within the depth-psychology corpus. Erich Neumann provides the most systematic treatment, tracing her from Paleolithic figurines through Near Eastern temple religion, arguing that she constitutes the foundational pole of the Great Mother archetype — the elementary character that shelters, nourishes, and ultimately devours. For Neumann, the Earth Goddess is inseparable from blood sacrifice, fertility ritual, and the uroboric dread of a world that consumes what it generates. Joseph Campbell approaches the figure through comparative mythology, situating her as the neolithic ‘focal figure’ of all mythology and worship — a metaphysical symbol of Space, Time, and Matter whose eclipse under patriarchal sky-god religion registers a decisive wound in Western consciousness. Harvey and Baring extend this reading into a devotional and cultural-historical register, recovering hymns to Inanna, Ishtar, and telluric mother figures across traditions. Walter Burkert anchors the term philologically within Greek religion, noting its discrete identity alongside Earth Mother and Demeter. A productive tension runs throughout: whether the Earth Goddess is primarily a chthonic, destructive, and pre-conscious power (Neumann, von Franz’s Bachofen citations) or a cosmic, nurturing sovereign whose suppression explains contemporary spiritual impoverishment (Campbell, Harvey/Baring). The figure’s relationship to sacrifice, sovereignty, vegetation, and the moon remains the central cluster of associated problems.