Thunder occupies a remarkably polysemous position across the depth-psychology corpus, functioning simultaneously as cosmogonic force, numinous vehicle of mana, moral correlative, and trigram-symbol of arousal. Jane Ellen Harrison supplies the most sustained psychological-anthropological treatment: for her, thunder precedes the god who is later said to wield it — the sanctity is primordial, not derivative, and from that pre-personal numinosity the figure of Zeus crystallises. The thunderbolt is thus an extension of collective mana, a ‘bridge between the emotion within a man and that mana of the outside world he is trying to manipulate.’ The Greek thunder-cult with its abata (inviolable struck sites), its thunder-stones, and its Kouretes initiations exemplifies the double attitude of magic and taboo. In the I Ching tradition — represented by Wilhelm, Cleary/Liu Yiming, Wang Bi, and Huang — Thunder is the trigram Zhen (Quake, Shake): the irruptive upward surge of celestial yang energy through the earthly plane, compelling moral sobriety and purposive action. Taoist commentary transforms this into an inner-alchemical image of the will advancing like thunder, ‘irrepressibly.’ Hesiod grounds the archaic sense: Zeus thunders to assert cosmic sovereignty. Together, these strands reveal thunder as the depth-psychological archetype of sudden, transformative arousal — the moment the numinous breaks into consciousness.