Illness occupies a remarkable range of positions in the depth-psychology corpus, functioning simultaneously as biological event, narrative crisis, symbolic message, and ontological confrontation. Thomas Moore, drawing on archetypal and soul-centered medicine, reads illness as rooted in eternal causes — woundedness as constitutive of the human condition rather than aberration to be eliminated — and calls for healers willing to become intimate with disease rather than merely oppose it. Arthur Frank, the corpus’s most sustained voice on this subject, reformulates illness as a disruption of the body’s relationship to contingency, desire, and social legibility, proposing three narrative types — restitution, chaos, and quest — through which ill persons reconstruct selfhood. For Frank, illness is above all a call for stories, a demand that narrative repair the wreck of interrupted biography. Gabor Maté challenges the grammatical fiction of ‘having’ a disease, arguing that physiology and psyche are inseparable, making illness a systemic expression of trauma and disconnection. James Hillman reads illness as requiring a kind of ego-death before cure is possible. Jung’s early clinical work surfaces the will-to-be-ill as psychic strategy. Yalom frames serious illness as existential confrontation stripping sustaining illusions. Across these positions, illness is never merely pathology: it is invitation, interruption, testimony, and mirror of the culture that produces it.