Orphism occupies a contested but indispensable position in the depth-psychology corpus, functioning simultaneously as a historical religious phenomenon and as a symbolic grammar for theorizing the soul’s fate, purity, and cyclical existence. Rohde’s foundational treatment in Psyche establishes Orphism as the doctrinal engine behind Greek beliefs in metempsychosis, katharsis, and the ‘Circle of Necessity,’ tracing its theogonic poetry, its Dionysiac mythological substructure, and its ritually active priesthood. Burkert refines this picture by situating Orphism within the broader ecology of Bacchic mystery practice, showing how gold-leaf inscriptions, the Derveni papyrus, and wandering Orpheotelestai together constitute a diffuse but coherent soteriological tradition. Kerényi reads Orphism as the literary-mythological apparatus through which the figure of Dionysos-Zagreus achieves archetypal depth—the dismemberment and cardiac preservation become Orphism’s signature theological image. Dodds holds Orphism at scholarly arm’s length, insisting on sharp distinctions between Orphic and Pythagorean strands and resisting the conflation of shamanic, Empedoclean, and properly Orphic elements. Edinger, reading from within Jungian practice, treats Orphism as the ancient anticipation of the individuation ideal: purification, escape from rebirth, and philosophic katharsis as depth-psychological archetypes. The corpus is thus divided between historicist caution and archetypal enthusiasm, with Plato’s philosophic Orphism serving as the perennial hinge between the two poles.