Within the depth-psychology corpus, ‘herb’ appears not as a botanical category but as a charged symbol operating across mythological, alchemical, and archaic-medical registers. Its most sustained presence is in the alchemical literature where specific plants — Chelidonia, Lunaria, mandrake — carry numinous properties that mirror psychic processes: the cure of blindness, the extraction of the mercurial soul, the growth of the philosophical stone. Jung himself mobilizes herbal lore from Tabernaemontanus and Dioscorides to anchor symbolic amplifications, treating the medicinal herb as a carrier of the anima mundi. In classical and mythological contexts, Campbell and Kerenyi locate the herb within hero-narratives: Shen Nung’s pharmacopoeia, the moly given by Hermes to Odysseus, and the Atharvaveda charm invoking the virility-herb all treat the plant as a liminal object mediating between mortal and divine orders. Cicero’s natural-theological account of animals self-medicating with dittany and hartwort represents an older, teleological reading of herb-knowledge as providential. The Red Book contributes a Vedic invocation of the herb as a force of ‘lusty strength.’ Across all these registers, herb functions as a threshold substance — neither purely natural nor purely spiritual — whose transformative potency makes it symbolically homologous to the prima materia of psychological and alchemical work.