Within the depth-psychology corpus, Kali occupies a position of exceptional conceptual density, functioning simultaneously as mythological datum, archetypal symbol, and diagnostic touchstone for the problem of psychological wholeness. Jung invokes her most economically yet most consequentially, identifying Kali as the exemplary Eastern instance of the paradoxical mother archetype — ‘the loving and the terrible mother’ — whose unity of nurture and destruction Western consciousness compulsively splits into Madonna and witch, divine and devil. Zimmer elaborates this paradox through Tantric iconography: Kali treading on the corpse-like Shiva enacts the irreducible union of Shakti and the Absolute, creation and dissolution folded into one figure. Campbell extends the reading cosmologically, treating Kali as ‘the totality of the universe, the harmonization of all pairs of opposites,’ whose iconographic horror — severed heads, blood-lapping tongue, girdle of arms — functions as initiatory pedagogy rather than mere terror. Harvey and Campbell together, drawing on Ramakrishna and Ramprasad, locate in Kali’s worship a non-dual soteriology: the devotee who consents to being torn apart by her discovers liberation precisely through that dismemberment. Jung’s Red Book contribution is psychoanalytically distinctive: when Eros is severed from consciousness, passion reconstitutes itself as ‘a devastating, bloodthirsty Kali’ devouring from within — making her an intrapsychic force as much as a theological symbol. Neumann grounds the goddess in sacrificial cult, documenting the Kalighat temple as the archetype’s most concrete institutional expression.