The figure of the Prostitute in the depth-psychology corpus occupies a liminal symbolic space that cannot be reduced to any single valuation. At its most archaic stratum, the image emerges as the sacred or temple prostitute — most vividly in the Gilgamesh material cited by Bly — where sexual initiation enacts a civilizing function, drawing the feral Enkidu away from the animal world and toward human community. Von Franz reads the prostitute clinically as an embodiment of the Mother-Earth complex, a regressive pole of the puer aeternus’s psychic landscape, where eros collapses back into undifferentiated maternal ground. Jung himself, in dream analysis, encounters the figure as an ambiguous morphological entity — simultaneously feminine, masculine, and saintly — condensing sacred and profane in a single body, and his patient’s free association to the Paleolithic Venus of Willendorf confirms the image’s deep connection to chthonic fertility. In theological and comparative registers, the prostitute serves as metaphor for idolatry, apostasy, and spiritual corruption, deployed extensively in prophetic literature and Revelation. The Sufi-Jungian index in Vaughan-Lee explicitly pairs ‘prostitute’ with ‘sacred prostitute,’ acknowledging the double valence. Across these positions the central tension is irreducible: is the Prostitute an agent of transformative initiation, a symbol of complex-possession, or a figure of moral-spiritual degradation? The answer, characteristically, depends on which depth-psychological lens — clinical, mythological, or theological — the analyst applies.