The Holy occupies a foundational yet contested position within the depth-psychology corpus. Rudolf Otto’s 1917 monograph furnishes the conceptual anchor: the holy is treated as a sui generis category of interpretation and valuation — irreducible to rational or ethical derivation — whose core is the numinous, that ineffable quality that simultaneously fascinates and terrifies the encountering consciousness. Otto’s phenomenology of creature-feeling, awe, and the mysterium tremendum shapes every subsequent psychological engagement with the term. Jung, Edinger, and von Franz inherit and psychologize Otto’s framework, relocating the holy from pure phenomenological description into the dynamics of the God-image, the Trinity, and the individuation process. Von Franz in particular traces how medieval alchemical movements and Holy Ghost sects represent early attempts to give individual, experiential — rather than credal — access to the holy. Edinger reads the Holy Spirit as the vehicle by which the divine becomes immanent in creaturely humanity, investing the term with developmental-psychological significance. The Philokalic and Orthodox theological voices (John of Damascus, Bulgakov) approach the holy through liturgical and dogmatic categories — the Trisagion, Sophiology, Trinitarian procession — while Plato’s Euthyphro supplies the genealogical root question of whether piety is holy because the gods love it or vice versa. The corpus thus spans phenomenology, analytical psychology, speculative theology, and classical philosophy, with the central tension running between the holy as an irreducible experiential datum and the holy as a psychologically transformable symbol.