The polytheistic imagination stands as one of the most generative and contested conceptual axes in depth psychology’s post-Jungian development. James Hillman and David L. Miller are its principal architects, each approaching it from a distinct but convergent angle. Hillman, working through archetypal psychology, deploys the polytheistic imagination as a corrective to what he diagnoses as psychology’s ingrained monotheistic bias — its compulsion toward unity, hierarchy, and a single sovereign self. For Hillman, the psyche is irreducibly plural; its complexes, images, and gods cannot be legislated into oneness without pathologizing the very multiplicity that constitutes psychological life. Miller, writing as a theologian, grounds the polytheistic imagination in the historical demonstration that Western philosophical and theological thought has always been secretly polytheistic — that the gods never departed but merely assumed abstract conceptual disguises. Thomas Moore extends the argument clinically, showing that a polytheistic psychology suspends normative hierarchies of health and permits a tolerance for non-progressive, non-ordered psychic phenomena that monotheistic models cannot accommodate. Wolfgang Giegerich offers the most pointed counter-pressure, arguing that archetypal psychology’s polytheistic imagination seals itself within a ‘middle ground’ that forecloses genuine encounter with contemporary reality. The central tension, therefore, is whether the polytheistic imagination constitutes a genuine epistemological liberation or a sophisticated aesthetic refuge.