The depth-psychology corpus treats orgasm along several distinct axes that rarely converge into a unified theory, yet whose tensions are precisely what make the term theoretically productive. Freud establishes the foundational problematic: orgasm marks the singular moment at which all sexual tension is discharged rather than generated, placing it in an asymmetrical relationship to erotic excitation generally. Abraham extends this into clinical pathology, reading premature ejaculation as libidinal arrest and the failure to achieve full genital organization. Ferenczi, with characteristic clinical intimacy, treats the patient’s inability to reach orgasm as a diagnostic index of analytic failure and relational rupture. Winnicott gestures toward ‘ego-orgasm’ as a concept distinct from id-discharge, relocating the phenomenon within developmental ego-theory. Panksepp supplies the most sustained neurobiological account, interrogating the evolutionary status of female orgasm, the role of oxytocin in both arousal and post-orgasmic refractory states, and the neural substrates mapped by Heath and MacLean. Epstein, drawing on Tibetan Buddhist sources, repositions orgasm as a privileged aperture onto non-conceptual awareness — a moment of ego-dissolution that advanced meditation traditions deliberately instrumentalize. Signell, working in the Jungian clinical tradition, documents the oneiric orgasm as a vehicle for compensatory wholeness and the resolution of the father complex. Harrison and Loui invoke ‘skin orgasm’ as a term of art for musically induced frisson, extending the concept into aesthetics. Across all these registers, orgasm functions as a threshold phenomenon — biological, psychological, relational, and, for some voices, soteriological.