Within the depth-psychology corpus, the Holocaust functions simultaneously as historical catastrophe, clinical datum, epigenetic event, and collective psychological wound of extraordinary magnitude. The literature approaches the term from three distinct but interrelated angles. First, there is the phenomenological-clinical register: Herman’s Trauma and Recovery insists on the precise moral vocabulary of the event — ‘murder’ rather than ‘death’ — as a precondition for therapeutic integrity, while Hollis’s Swamplands of the Soul confronts Holocaust imagery as an irreducible encounter with the absolute failure of civilizing culture, employing it as the limiting case of collective disintegration. Second, there is the epigenetic-biological register, most rigorously represented by Yehuda et al.’s landmark study demonstrating measurable intergenerational FKBP5 methylation changes in survivors and their offspring — a finding that biologizes the transmission of psychic wound and challenges the boundary between somatic and psychological inheritance. Third, there is the autobiographical-historical register, present in Kandel’s memoir-scholarship, where the Holocaust marks the lived rupture that orients his entire scientific vocation. Hari adds a fourth, sociological inflection, invoking Holocaust origins to frame the developmental conditions that produce chronic trauma. Across these positions, the Holocaust serves the corpus less as a definition than as the archetypal instance against which theories of trauma, intergenerational transmission, collective shadow, and moral witnessing are calibrated.