The term ‘Pole’ in the depth-psychology corpus operates across multiple registers, from the cosmological and mystical to the structural and epistemological. Corbin’s Iranian Sufi materials furnish the richest elaboration: the Pole (qutb) functions as the invisible spiritual axis around which both cosmos and soul revolve — the hidden Imam, the Angel Sraosha, the keystone of invisible heavens. Without the Pole, Corbin insists, the world collapses into catastrophe. Eliade extends the structural logic: the sacred pole of the Achilpa tribe is literally the cosmic axis that supports their world and ensures communication with sky — its destruction entails ontological annihilation. Von Franz reads the Pole Star psychologically as the animus refined to its highest, most numinous form, situated at the apex of a woman’s spiritual development. Neumann employs ‘pole’ in a more architectonic, schematic sense — as the termini of axes structuring the Great Mother archetype, between which psychic life oscillates. Romanyshyn, in turn, treats identity and difference as the two poles intrinsic to metaphorical action and method itself. Rudhyar situates the celestial North Pole within astrological cyclology. Together these voices converge on a shared insight: the Pole names the point of maximum orientation, the stillness around which transformation moves, whether in cosmos, psyche, or epistemology.