Religious experience occupies a generative fault line within the depth-psychology corpus, where phenomenological description, psychometric operationalization, mystical philosophy, and clinical psychology converge without resolution. William James remains the canonical anchor: his pragmatic bracketing of pathological origins in favor of fruits-based evaluation, his meticulous case documentation of conversion, illumination, and mystical union, and his insistence on an ‘unseen region’ that ‘produces effects in this world’ together constitute the founding grammar for the field. Against this phenomenological inheritance, Glaz’s psychometric project introduces rigorous operationalization, distinguishing the experience of God’s presence from the experience of God’s absence as empirically separable but correlated dimensions, each measurable and predictive of religious faith, meaning in life, and self-forgiveness. Eliade situates religious experience within a structural contrast between the sacred and the profane, arguing that differences across cultures are secondary to the shared fact of inhabiting a sacralized cosmos. Griffiths and Yaden bring the axis of pharmacological induction into alignment with classical mystical typology, demonstrating that psilocybin-occasioned states satisfy the same phenomenological criteria James and Stace articulated. Hillman sounds a dissenting note, warning that psychotherapy risks conferring religious aura on ordinary confession while omitting the devotional movement that alone completes the religious act. The corpus thus holds in productive tension the empirical, the phenomenological, the psychometric, and the critical.