Time stands among the most contested and generative terms in the depth-psychology corpus, traversing cosmological, phenomenological, psychological, and mythological registers in ways that resist any single definition. The range of positions is remarkable: Augustine meditates on divine eternity as the ground against which creaturely time dissolves into paradox; Plato, via the Timaeus, identifies time as a moving image of eternity produced by celestial revolution; Heidegger makes temporality the very meaning of Dasein, insisting that the subject and time are structurally identical. Von Franz surveys an extraordinary breadth of cultural material — Greek, Chinese, Aztec, Judeo-Christian, modern physical — to argue that time was originally experienced as living, qualitatively differentiated, and inseparable from mythological and archetypal significance, only later reduced to an abstract parameter. McGilchrist, drawing on neuropsychiatry and philosophy alike, advances the thesis that time is foundational to all existence and that the Western temptation to ‘think it away’ in favour of timeless truths is a catastrophic left-hemisphere distortion, nowhere more dramatically illustrated than in the temporal disintegration observed in schizophrenia. The central tension throughout is between quantitative, homogeneous clock-time and qualitative, lived, or sacred time — a tension that connects the phenomenological tradition to Jungian depth psychology, comparative religion, and contemporary neuroscience.