Mythical Time stands as one of the most generative and contested concepts traversing the depth-psychology corpus, commanding sustained attention from phenomenologists of religion, comparative mythologists, analytical psychologists, and classicists alike. Mircea Eliade furnishes the concept’s most architecturally complete treatment: mythical time is primordial, reversible, and ontologically privileged — a sacred illud tempus perpetually recoverable through ritual reactualization, fundamentally distinct from profane, irreversible historical duration. For Eliade, festival and liturgy do not commemorate but literally reinstate this originary moment, abolishing linear time in favor of a Parmenidean eternity that ‘neither changes nor is exhausted.’ Marie-Louise von Franz, drawing on Eliade’s illud tempus, locates the analogue of mythical time in the structure of the unconscious itself: the psyche’s deeper strata appear coextensive with a ‘block universe’ in which linear temporality becomes curiously relative, accessible only through dream, ecstasy, or coma. Jean-Pierre Vernant provides a structuralist corrective, insisting that Greek mythical time is neither chronological nor simply cyclical but stratified by genealogical races whose temporal registers coexist rather than succeed one another. Joseph Campbell and James Hillman draw mythical time into clinical and cultural psychology, treating it as the dimension in which archetypal patterns operate and to which pathologized fantasy returns. The central tension runs between mythical time as cosmic-religious structure (Eliade) and mythical time as psychic phenomenon (von Franz, Hillman) — a distinction that proves generative for the field.