The pyramid occupies a remarkably diverse terrain across the depth-psychology corpus, functioning simultaneously as cosmological symbol, architectural monument, psychic diagram, and semiotic figure. Von Franz reads the pyramid encountered in a trainee analyst’s dream as a direct symbol of the Self — its ‘radiant peak’ a manifestation of God, its ‘worthless garb of matter’ the vehicle of divine immanence, a parallel to the ben-ben stone and the philosopher’s stone of alchemy. Moore transposes the form into a structural diagram of the masculine psyche, positing that four triangularly-structured archetypal energies compose a pyramidal Self, and theorizing further that the masculine and feminine pyramidal Selves, placed end to end, produce the octahedron as the full Jungian Self. Derrida, in his philosophical reading of Hegel, seizes on the pyramid as the semaphor of the sign itself — the ‘monument-of-life-in-death’ in which spirit is conserved through matter, dialectics arrested in stone. Campbell contextualizes the pyramid as world-mountain cosmology, the Primeval Hill oriented toward the four compass points, while also noting the Eye of Providence at the pyramid’s summit as a counterpart of the Eye of Vishnu. Rank identifies the sphinx-pyramids as the apex of tomb-building, where the animal and cosmic fuse. Together these voices reveal the pyramid as a polyvalent symbol standing at the intersection of Self, cosmos, death, and signification.