Projection withdrawal occupies a pivotal position in depth-psychological theory, designating the process by which contents unconsciously attributed to outer objects, persons, or cosmic forces are recognised as belonging to the projecting subject and gradually re-assimilated into conscious awareness. Jung established the conceptual foundation: projection originates in archaic identity between subject and object, and withdrawal becomes possible — indeed, necessary — only when the projected content becomes a source of disturbance. Von Franz elaborates this into a detailed phenomenology, insisting that withdrawal is never an instantaneous intellectual act but a protracted inner work, analogous to alchemical albedo, requiring repeated confrontation before the disturbing emotional charge dissolves and a characteristic inner peace supervenes. The clinical stakes are considerable: Jung cautions that withdrawal must proceed step by step, particularly with fragile or psychosis-prone personalities for whom sudden dissolution of projection risks precipitous activation of the unconscious. Hillman complicates the picture by warning that when withdrawal is pursued as an absolute reflective ideal, it can depotentiate lived experience and entrench paranoid ego-control rather than liberate genuine encounter. Edinger frames the therapeutic necessity: the projection of the Self onto the analyst must ultimately be withdrawn if the patient is to escape helpless dependency. Hollis situates withdrawal developmentally, identifying midlife as the crucible in which career, marital, parental, and cosmological projections necessarily collapse. Across these voices, withdrawal is simultaneously individuative achievement, ethical demand, clinical risk, and — when absolutised — potential pathology.