Raw Flesh — rendered in Greek as ὠμοφαγία (omophagia) and indexed by the epithet ὠμηστής (eater of raw flesh) — occupies a charged nexus in the depth-psychological corpus, linking archaic ritual, divine madness, and the psychology of instinct. The term appears predominantly in discussions of Dionysus and the Bacchic mysteries, where scholars such as Walter F. Otto, Karl Kerényi, and Jane Ellen Harrison treat the consumption of raw, bleeding animal flesh not as mere savagery but as a sacramental act of identification with chthonic life-force. Otto establishes that the epithet ὠμηστής belongs to Dionysus himself — the god is the paradigm of what his maenads enact — and this inversion is crucial: the devourer is also the devoured. Harrison, drawing on the thiasos tradition, interprets the ὠμοφάγος δαίς (feast of raw flesh) as the absorption of a bull’s mana, a communal act that precedes any theistic crystallisation. Edinger’s Jungian reading explicitly parallels the omophagia to the Christian Last Supper, situating the eating of raw flesh within the ‘coagulatio’ symbolism of the sacred meal archetype. Kerényi examines the credibility of literal practice and the mythological framing in Cretan and Dionysiac contexts. Across these positions, raw flesh functions as a threshold symbol: the dissolution of the cooked, civilised ego-boundary in favour of an ecstatic, pre-cultural identity with the sacred animal.