Within the depth-psychology corpus and its allied disciplines of comparative religion, classical studies, and ritual anthropology, ‘procession’ appears not merely as a liturgical form but as a structurally significant act through which communities renew their relationship to the sacred. The dominant interpretation, advanced most fully by von Franz, situates procession within a universal logic of renewal: by bringing the divine image out of its sequestered temple and into contact with the community, the rite dissolves the spiritual segregation that accumulates in the interval between festivals. Burkert, working from a rigorously ethological and anthropological vantage point, analyzes the sacrificial procession as a choreographed drama of consent and collective solidarity — a movement through marked sacred space that transforms participants into a temporary cultic body. Kerényi extends this into Dionysian phenomenology, showing how the ship-car procession that bore the god’s statue into Athens operated as a mythicizing act, animating cult image into living deity. Harrison reads processional forms as social enactments of seasonal and cosmic sequences — visible rituals of world-renewal whose inner logic precedes their mythological interpretation. A theological counterpoint appears in John of Damascus, for whom ‘procession’ names the eternal emanation of the Holy Spirit from the Father — a metaphysical usage that shares with ritual procession the logic of derived power moving outward from a generative origin. The term thus stands at the intersection of rite, cosmology, and psychology, linking communal renewal, sacred transit, and ontological derivation.