The triad of soul, spirit, and body constitutes one of the most persistent structural frameworks in depth psychology, with roots reaching from Neoplatonic cosmology through alchemical hermeticism into contemporary psychotherapeutic practice. Across the corpus, the three terms do not function as simple ontological categories but as dynamic, interpenetrating principles whose right relationship—and pathological dissociation—defines much of the psychological project. Jung’s engagement with alchemical literature positions the soul as the mediating anima media natura, the vinculum binding the opposing poles of spirit and body; without it, the two extremes remain inert and unrelated. Hillman radicalizes this triad historically: the Council of Constantinople’s collapse of the threefold anthropology into a mind-body dualism is, for him, the founding trauma of modernity, erasing soul from its mediating position and leaving spirit and matter in irreconcilable tension. Moore, reading Ficino, recovers soul as that imaginative, image-producing middle ground which prevents both abstract intellectualism and crude literalism. The alchemical corpus, as read by Abraham, Edinger, and von Franz, encodes the triad chemically—body as the fixed, soul as the animating ferment, spirit as the volatile—and the opus is precisely the repeated solve et coagula of these three until their coniunctio is achieved. Aurobindo and Bulgakov extend the framework into metaphysical territory, treating matter itself as condensed spirit awaiting re-ascent. The central tension running through all treatments is whether soul is subordinate to spirit, coordinate with it, or its necessary corrective.