Spontaneous Imagery occupies a privileged position in depth-psychological thought as the primary evidence that the psyche produces autonomous, self-generating symbolic content independent of conscious intention. Across the corpus, the term designates the unsolicited eruption of visual, auditory, or dramatic material from unconscious strata — whether in dreams, active imagination, visionary states, or creative production. Jung’s foundational contribution is to insist that such imagery carries objective psychological meaning that must be received on its own terms, not reduced to substitution or projection. Hillman radicalizes this stance, arguing that the suppression of spontaneous imagery by ecclesiastical authority represents a centuries-long wound to the soul, and that Jung’s rehabilitation of the image was a genuine return to soul-life and polytheistic symbol formation. Goodwyn extends the argument into contemporary clinical hermeneutics, emphasizing that spontaneous images must be interpreted in their holistic, context-sensitive particularity. Johnson and Chodorow locate spontaneous imagery at the threshold between passive fantasy and active imagination, stressing that the practitioner’s task is to receive what comes without manipulation or script. Campbell positions spontaneous religious imagery as the irreducible non-historical core of mystical experience. A persistent tension runs throughout: spontaneous imagery is simultaneously the royal road to the unconscious and, in vulnerable individuals, a pathway toward inflation, possession, or psychosis — a clinical ambivalence that demands both openness and rigorous discernment.