Within the depth-psychology corpus, money occupies a position far exceeding its economic function: it emerges as an archetypal psychic reality, a carrier of numinosity, and a force capable of either animating or annihilating soul. Hillman establishes the foundational claim that money, like love, death, and sexuality, is an archetypal dominant — inherently problematic, inevitably present, and ‘devilishly divine.’ Moore and Sardello approach it through the lens of soul-ecology: Moore warns that money, like sex, resists rational guidance and can ‘swamp the soul,’ driving consciousness into compulsion and greed, while Sardello, drawing on Norman O. Brown, proposes that money is nothing less than ‘the soul of the world,’ a living medium whose pathology lies in the reduction from quality to quantity. Seaford provides the philological and historical substrate, tracing how Greek coinage inaugurated the first thoroughly monetised society and thereby reconfigured cosmological imagination — contributing to presocratic impersonalism and tragic alienation. Across these positions, a central tension recurs: money as communal medium of exchange versus money as instrument of limitless individual accumulation, the latter figured consistently as a symptom of soul-loss. The question of money’s ontological status — thing or relation, noun or verb, concrete or abstract — threads through every register of analysis.