Hair occupies a richly overdetermined position in the depth-psychology corpus, functioning simultaneously as a somatic marker of vital force, a ritual object of sacrifice and transition, a mythological attribute of the Wild Man or Wild Woman, and a medium of magical connection between persons across distance. Onians establishes the foundational archaic stratum: hair is the ‘other outcrop’ of the head, physiologically linked to the cerebro-spinal life-substance and thereby to seed, procreative power, and the genius. From this ancient substrate flow two major interpretive streams. The first, represented by von Franz, treats hair’s arrangement and disorder as indices of the psyche’s relationship to the unconscious—wild, dishevelled hair signals chaos awaiting the ordering work of analysis, while cutting and sacrificing hair marks submission to a new collective identity. The second stream, developed by Bly and Kalsched through fairy-tale exegesis, reads hair as a threshold symbol: Rapunzel’s let-down braid becomes a ladder between confinement and relatedness, while the Wild Man’s hair-covered body emblematizes instinctual, undomesticated psychic energy. Zimmer adds a renunciatory axis: ascetic removal of every hair signals total life-denial. Hillman, characteristically, opens the image into animal transformation—where hair is lost, eagle-feathers appear. The tensions among these positions—hair as life-substance versus hair as social control, hair as power versus hair as offering—make this term a genuine locus of depth-psychological debate.