The term ‘temporal’ reverberates through the depth-psychology corpus along several distinct but interrelated axes. In phenomenological ontology, Heidegger interrogates temporality as the constitutive horizon of Dasein’s being — not clock-time but the ecstatic structure of care itself, wherein ‘making-present,’ awaiting, and having-been mutually implicate one another. Von Franz, drawing on Jung and comparative mythology, explores temporal experience as an archetypal phenomenon: time is variously conceived as cyclical, qualitative, and saturated with cosmic meaning — a ‘field’ carrying the quality of coincident events rather than an abstract parameter. She contrasts Judaeo-Christian linear time (ruptured irreversibly by the Incarnation) against Chinese and Taoist time-as-qualified-continuum, and Jungian dream-structure as evidence that the unconscious organizes experience across temporal registers simultaneously. In Taoist exegesis, the ‘primordial’ and the ‘temporal’ name ontologically distinct orders: the real versus the phantasmic, inviting the practitioner to discern which domain governs each moment. Neuroscientific contributors situate temporal processing in specific cortical regions — the right hemisphere mediating ‘lived time,’ the temporal lobe implicated in spiritual experience, and cerebellar-parietal networks subserving motor timing deficits in ADHD. The central tension running through the corpus is between time as subjective, qualitative, and meaning-laden versus time as objective, measurable, and neurobiologically instantiated.