The ‘Uninhabited Body’ designates a psychic condition in which the physical organism is present yet unoccupied by genuine selfhood — a dissociative gulf between anatomical existence and lived interiority. The depth-psychology corpus approaches this condition from multiple, occasionally competing angles. Jung’s foundational usage appears in his analysis of the dream of the house, where an architecturally intact ground floor stands ‘still, dark, and obviously uninhabited,’ symbolising strata of consciousness rendered obsolete or repressed — a spatial metaphor that extends the concept from somatic to psychic territory. Marion Woodman develops the pathological register most fully, tracing the ‘cut off at the neck’ phenomenon to addictive processes and inner civil war: the body below the neck remains unrecognised, its emotional content colonised by compulsive substitute satisfactions. Peter Levine brings somatic-clinical precision, distinguishing the ‘absent body’ from the ‘present body’ and arguing that disembodiment distorts basic instincts, spawning disorders ranging from eating pathology to pornographic objectification. McGilchrist locates the uninhabited body at the intersection of hemispheric pathology and phenomenology, where der Leib — the lived, inhabited body — is replaced by der Körper, the corpse-body one merely has. Across these registers a central tension persists: whether the uninhabited body is primarily a psychological defence, a neurological condition, a cultural formation, or a spiritual deficiency. The stakes are existential: to remain disembodied is, for this literature, to remain only nominally alive.