Within the depth-psychology corpus, ‘mineral’ operates on at least three interlocking registers. In the alchemical literature mediated through Jung, Hillman, Edinger, and von Franz, the mineral kingdom signifies the densest, most inert stratum of matter into which spirit descends and within which it awaits liberation — the prima materia as sleeping divinity. Jung’s reading of the Philosophers’ Stone in its ‘mineral form’ anchors this register: minerals, metals, and stones are not dead substrate but psychically charged carriers of projected unconscious content. Hillman, characteristically, dissolves the boundary between vegetable and mineral kingdoms by treating metals as seeds — living intentional forces, vis naturalis — whose animation challenges the modern organic/inorganic dichotomy. Abraham’s dictionary entries document the alchemical lexicon in which the ‘mineral body’ is subject to corruption, mortification, and eventual perfection through the opus. A secondary register appears in Sardello’s ensouled-world phenomenology, where phosphorus and sulphur as mineral substances carry qualities of warmth and levity, bridging soul and matter. A tertiary, more marginal register surfaces in nutrition science, where ‘mineral’ designates micronutrient deficiencies in addiction recovery — a usage entirely outside depth-psychological intent. The central tension throughout is between mineral as inert matter and mineral as the most condensed locus of psychic energy: the stone that heals, transmutes, and ultimately redeems.