Terror occupies a remarkably broad semantic field within the depth-psychology corpus, ranging from its somatic and neurobiological dimensions to its mythological, political, and archetypal registers. Levine’s somatic trauma work establishes terror as a physiological state — specifically the coupling of overwhelming fear with immobility — that, when uncoupled, releases the vicious circle of frozen traumatic energy. Herman situates terror as an instrument of political and domestic coercion, linking its systematic infliction to the erosion of selfhood and the mechanics of captivity. Hillman radicalizes the concept by refusing to confine terror to spectacular historical atrocities, arguing instead that terror pervades everyday cultural institutions in anesthetized, unrecognized forms, and further that each archetypal perspective carries its own characteristic terror — most notably the lunar terror of purism and salt. Eliade reads the ‘terror of history’ as the existential burden archaic man sought to neutralize through eternal return, a burden that only faith can ultimately bear. Campbell, following Joyce’s Aristotle, elevates terror to an aesthetic category: the feeling that arrests the mind before the secret cause of suffering. Kalsched and Berry locate terror within the inner world of trauma and mythological narrative. Taken together, these positions reveal a field in productive tension between terror as a bodily, interpersonal event and terror as a transpersonal, archetypal force requiring psychological, philosophical, or theological reckoning.