The Grail Romance occupies a generative position within the depth-psychology corpus, functioning simultaneously as literary-historical artifact, mythological palimpsest, and map of the individuating psyche. Joseph Campbell, whose treatment is by far the most extensive, reads the medieval Grail corpus — Chrétien de Troyes, Wolfram von Eschenbach, the Vulgate Cycle — as the inaugural expression of a distinctly Western, person-centered mythology in which the individual’s own experience, not ecclesiastical authority, becomes the criterion of spiritual truth. For Campbell, the Waste Land, the Maimed King, and the unanswered question form a coherent psychological allegory: outer desolation mirrors inner dissociation, and healing requires the courage of compassionate inquiry. Emma Jung and Marie-Louise von Franz treat the same material through a Jungian lens, mapping the Grail vessel onto the feminine dimension of the Self and the quest onto the process of psychic wholeness. Robert Place and Richard Onians contribute comparative angles — Celtic fertility symbolism, alchemical correspondence, and the vessel-as-head motif — that locate the Grail within broader archetypal economies. Erich Auerbach’s structural analysis of Yvain provides the literary-critical ground. Across these positions, the central tension is between a Christianizing allegorical reading and a pagan, psychological, or alchemical one — a tension the corpus never fully resolves and productively refuses to.