The Otherworld occupies a charged and multivalent position in the depth-psychology corpus, functioning simultaneously as mythological geography, phenomenological category, and psychological metaphor. Eliade’s comparative treatment establishes the Otherworld as the destination of shamanic ecstatic journeys — a structured beyond, whether celestial or chthonic, accessible through trance and ritual technique. Hillman radically interiorises this territory, mapping the Otherworld onto the imaginal realm of dream and soul, most persistently through his equation of the underworld with the dreaming psyche itself; his puer eternus archetype is characterised precisely by its ‘timeless, everlasting, yet fragile connection with the invisible otherworld.’ Goodwyn extends the equation further, identifying the Welsh Annwn — a realm where ‘time is nonlinear, and where the gods and fairy folk dwell’ — with the dreamworld as such, governed by the Invisible Storyteller. Campbell reads the Otherworld through the lens of heroic mythology: descent, encounter with the dead or divine, and return with transformative knowledge. Von Franz approaches it via indigenous cosmogony and the psychology of the Beyond, noting that the Iroquois Ongwe inhabit the turned-away side of heaven as archetypes of earthly forms. Running through all these positions is a central tension: whether the Otherworld is a literal cosmological domain, a projective screen for the collective unconscious, or the intrinsic phenomenological character of imaginal experience itself.