The Tower of Babel occupies a distinctive position in the depth-psychology corpus, functioning simultaneously as cosmological symbol, mythic narrative of human hubris, and psychological metaphor for the violent dissolution of rigid psychic structures. Julian Jaynes reads the biblical Tower as the Neo-Babylonian ziggurat of Marduk — a ‘heavenly landing’ for gods who had grown remote from human consciousness, marking the transition from bicameral to reflexive mind. Otto Rank situates the Tower myth within a macro-microcosmic logic: the builder who erects a tower ‘whose top may reach unto heaven’ enacts humanity’s creative presumption alongside divine cosmogony, with Jehovah’s confounding of language functioning as the mythic punishment for that audacity. Sallie Nichols, drawing on Jungian Tarot exegesis, recovers the tower’s archaic meaning as axis mundi — a vehicle joining heaven and earth — and reads its destruction in the sixteenth trump as a necessary psychic rupture, releasing energies dammed by one-sided consciousness. Rachel Pollack frames this rupture as the explosion consequent on embracing the Devil archetype: the Tower ‘blows away the dam completely, releasing the locked up energy as a flood.’ Edinger places Bruegel’s Tower of Babel within the alchemical process of sublimatio, its verticality emblematic of the circulatio between ascent and descent. Bion references it, tersely, as the paradigm case of Messianic hope disrupted by collective fragmentation. The term thus bridges Mesopotamian archaeology, biblical hermeneutics, alchemical symbolism, and Tarot phenomenology.