The term ‘screen’ traverses the depth-psychology corpus along several distinct axes, each illuminating a different aspect of the mind’s relation to concealment, mediation, and protection. Damasio’s formulation — adopted prominently by Peter Levine — presents the screen as a psychophysiological veil the mind draws over the body’s interior life, hiding somatic reality from conscious awareness; this constitutes perhaps the most theoretically loaded use of the term in the somatic and trauma traditions. A separate but allied therapeutic usage appears in trauma treatment literature, where the ‘screen technique’ designates a specific clinical intervention in which a distressing memory is imaginally projected onto a video screen, thereby creating manageable distance from overwhelming arousal. Edward Edinger, reading Jung’s letters, introduces the screen as a protective religious image — Nicholas of Flüe literally requiring a symbolic screen between himself and the terrifying God-image in order to assimilate it — rendering the screen a figure for the ego’s need to buffer numinous encounter. In physics-inflected discourse, Simondon deploys the screen in its literal optical sense to illustrate quantum diffraction, though the image resonates with the Jungian vocabulary of mediation between energies. Finally, in psychoanalytic theory proper, the blank-screen model of analytic neutrality is critically interrogated, notably by Cooper, who argues — drawing on Hui-neng — that no such screen exists or can be maintained. Across these registers, the screen figures the ambivalent boundary between exposure and protection, revelation and concealment.