Immortality occupies a peculiarly contested territory within the depth-psychology corpus, appearing simultaneously as a fundamental psychic aspiration, a structuring cultural ideology, and a philosophically untenable literalism. Otto Rank’s treatment is perhaps the most theoretically consequential: he reads immortality not as a theological assertion but as an ‘immortality-ideology’ — the irrational, unconsciously determined stratum upon which all religious, artistic, and social production is founded, rooted not in real fear but in an inward, intangible dread that drives the self toward symbolic perpetuation. Rohde’s philological archaeology traces the Greek transformation of this idea from popular soul-cult through Platonic philosophical theology, revealing how personal immortality was, far from a Greek commonplace, a paradoxical and counterintuitive claim requiring sustained philosophical argument to establish. Hillman insists that the soul neither proves nor disproves survival, holding the question open through categories of belief and meaning rather than demonstration. Plotinus grounds immortality in the soul’s self-springing, non-adventitious life. Damasio subjects technological immortality to homeostatic and sociocultural critique. Aurobindo recasts it as supramental spiritual transformation rather than mere physical perpetuation. The Daoist tradition, mediated through Kohn, offers the most elaborated practical soteriology, tying immortality to moral merit, ancestral linkage, and specific embodied techniques. These positions form a productive tension between psychological function, philosophical argument, and transformative practice.