The term ‘potion’ occupies a richly layered position within the depth-psychology corpus, traversing the domains of myth, alchemy, neuroscience, and Greek tragic thought. Its most sustained treatment appears in Campbell’s reading of the Tristan and Isolde legend, where the love-philtre becomes the central crux of interpretive dispute: does the potion cause love, or does it merely catalyze and symbolize a passion already latent in the lovers? Campbell sides decisively with the symbolic reading, invoking Gottfried von Strassburg against the philological literalists, and aligning the potion’s function with the Muses’ waters of inspiration — a liquor that transforms experience from the personal-aesthetic to the compulsive-daemonic. Jung’s Red Book extends this register into active imagination, where a solitary figure cooks a ‘healing and magical potion’ over starry nights as an image of psychic ripening. Damasio introduces the neurochemical uncanny: oxytocin as the body’s own legendary elixir, capable of inducing bonding and social behavior. Plato’s Laws employs wine-as-potion as a philosophical test of self-mastery. In Greek tragic thought (Padel), the potion carries explicitly daemonic valence, entangled with poison, prophecy, and pollution. Across these registers, the potion consistently marks the threshold between voluntary and involuntary states of being — the precise site where agency, desire, and transformation become indistinguishable.