The term ‘Spiritual Exercises’ occupies a generative node in the depth-psychology corpus, drawing together strands from Ignatian devotion, Hadotian philosophy-as-way-of-life, Foucauldian technologies of the self, and the hesychast traditions preserved in the Philokalia. Pierre Hadot’s rehabilitation of ancient philosophical practice furnishes the dominant theoretical scaffold: spiritual exercises are understood not as optional supplements to philosophical argument but as the very medium through which philosophy was enacted, transforming the practitioner’s mode of being rather than merely augmenting propositional knowledge. Sharpe and Ure’s systematic reading of Hadot extends this claim across Socratic, Stoic, Neoplatonic, and early Christian registers, holding that all such exercises are ‘fundamentally a return to the self’ in which egoistic individuality yields to moral universality. Jung provides the most psychologically charged instance: his 1939 seminar on Ignatius Loyola’s Spiritual Exercises generated the famous vision of the greenish-gold Christ, which he read as an alchemical revelation pointing to the anima mundi. Foucault’s parallel reconstruction, foregrounding ‘spirituality’ as the subject’s necessary self-transformation in pursuit of truth, supplies a genealogical counterpoint to Hadot’s more contemplative account. The corpus thus holds in tension the ancient-philosophical, the Christian-mystical, and the depth-psychological valences of the term, making it indispensable to any account of self-cultivation, conversion, and the therapeutic ambitions of philosophically informed practice.