Within the depth-psychology corpus, Gods and Goddesses function not as theological propositions or supernatural beings awaiting literal belief, but as autonomous psychic powers structuring human experience from within. The decisive theoretical move, pressed most forcefully by David L. Miller and James Hillman, is the insistence that these figures are neither social roles, moral allegories, nor psychological metaphors reducible to the ego’s concerns: they are, in Miller’s formulation, ‘the empowering worlds of our existence; the deepest structures of reality.’ Hillman radicalizes this further by arguing that the Gods and Goddesses are given in the fundamental nature of psychic being and that they seize and enact themselves through human behavior. The classical-mythological tradition — Keréni, Snell, Vernant, Hesiod — supplies the phenomenological ground, demonstrating how Greek deities embody discrete modes of power, beauty, and cosmic order irreducible to monotheistic unity. Armstrong and Campbell extend the horizon cross-culturally, tracing the Goddess through Paleolithic fertility cults and Near Eastern hymns. Hillman’s archetypal psychology then repatriates these figures to the interior: polytheizing psychology against the monotheism of the unified ego. The central tension across the corpus is whether the multiplicity of divine figures describes the cosmos, the collective unconscious, or the irreducible plurality of psychic life itself.